© 2016 Regents of the University of California.The Review summarizes much of particle physics and cosmology. Using data from previous editions, plus 3,062 new measurements from 721 papers, we list, evaluate, and average measured properties of gauge bosons and the recently discovered Higgs boson, leptons, quarks, mesons, and baryons. We summarize searches for hypothetical particles such as supersymmetric particles, heavy bosons, axions, dark photons, etc. All the particle properties and search limits are listed in Summary Tables. We also give numerous (...) tables, figures, formulae, and reviews of topics such as Higgs Boson Physics, Supersymmetry, Grand Unified Theories, Neutrino Mixing, Dark Energy, Dark Matter, Cosmology, Particle Detectors, Colliders, Probability and Statistics. Among the 117 reviews are many that are new or heavily revised, including those on Pentaquarks and Inflation. The complete Review is published online in a journal and on the website of the Particle Data Group. The printed PDG Book contains the Summary Tables and all review articles but no longer includes the detailed tables from the Particle Listings. A Booklet with the Summary Tables and abbreviated versions of some of the review articles is also available. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:ENVIRONMENTAL THEOLOGYA REVIEW DISCUSSION* KEVIN W. IRWIN The Catholic University ofAmerica Washington, D.C. l UST OVER a decade ago the Norwegian philosopher Arne Naess coined the term deep ecology to encapsulate his challenge that while others have dealt with short-term views of ure and ways of dealing with the ecological crisis,1 he urged a deeper probing of "why, how and where" educational systems, religious bodies, and societies themselves (...) can deal with environ- * The books under discussion are: Leonardo Boff, Ecologia, Mundializacao, Espiritualidade (Sao Paolo: Editora Atica, 1993), English translation by John Cuming, Ecology and Liberation: A New Paradigm (Maryknoll: Orbis, 1995); Denis Edwards, Jesus the Wisdom ofGod: An Ecological Theology (Maryknoll: Orbis, 1995); Catharina J. M. Halkes, New Creation: Christian Feminism and the Renewal ofthe Earth, trans. C. Romanik (Louisville: Westminster/John Knox Press, 1991); Michael J. Himes and Kenneth R. Himes, Fullness of Faith: The Public Significance of Theology (New York/Mahwah: Paulist Press, 1993), especially chapter 5, "Creation and an Environmental Ethic"; Tony Kelly, An Expanding Theology: Faith in a World of Connections (Newtowne: E. J. Dwyer, 1993); Richard N. Fragomeni and John T. Pawlikowski, eds., The Ecological Challenge: Ethical, Liturgical and Spiritual Responses (Collegeville: The Liturgical Press, 1994); Albert J. LaChance and John E. Carroll, eds., Embracing Earth: Catholi.c Approaches to Ecology (Maryknoll: Orbis, 1994); Sean McDonagh, The Greening ofthe Church (London: G. Chapman; Maryknoll: Orbis, 1990); and Passion for the Earth: The Christian Vocation to Promote Justice, Peace and the Integrity ofCreation (London: G. Chapman; Maryknoll: Orbis, 1994). 1 From the outset it is important to clarify terminology and to indicate the meaning of some terms used in this review. In accord with common usage we understand that the term "ecology" (from the Greek oikos, "home") refers to our being at home on the earth, and "ecological crisis" refers to the destruction that has been worked to make the earth/home less inhabitable for a variety of species. "Creation" refers to the whole created world and all living beings as gifts from God the creator. "Environment" refers to the life context in which we live, our habitat as given to us by God and for which we are responsible. 301 302 KEVIN W. IRWIN mental deterioration and devastation.2 That Roman Catholicism has an important contribution to make to this issue3 is clear from recent magisterial statements as well as from the theological literature under review here. For example, in 1990 John Paul II articulated a number of avenues from within the Catholic tradition that relate to the ecological crisis and the Church's corporate responsibility to face it theologically, spiritually, and practically.4 In 1991 the U.S. bishops issued a more focused document, Renewing the Earth, which was drawn largely from the Church's social teaching tradition.5 The purpose of this article is to review some recent Roman Catholic theological literature in English (originally or recently translated) on environmental theology and ethics that can be understood as deep ecology from within mainstream Catholic thought. The contention of these authors is that the ecological crisis is a matter of theology, ethics, and values. Not surprisingly, given the comparative infancy of Catholicism's theological contribution to this issue, these works include collections of essays with a variety of approaches of varying quality, monographs that deal with the issue with greater methodological pre2 "Intuition, Intrinsic Value, and Deep Ecology," The Ecologist 14 (Sept./Oct., 1984): 56 ; also see Devall Bill and George Sessions, Deep Ecology (Layton, Utah: Gibbs Smith, 1985). 3 It is important to note that other Christian faith traditions have offered pertinent and challenging statements on this issue, especially the Orthodox. See, for example, the statement by Patriarch Dimitrios, Orthodoxy and the Ecological Crisis (Geneva: Ecumenical Patriarchate, 1990). 4 See "Peace with God the Creator, Peace with All of Creation," Origins 19 (Dec. 14, 1989): 465-68. This is but one example of John Paul's voice on this issue, which is not univocal. Among other statements, his 1993 Lenten Message is particularly interesting in the way it addresses the devastation caused by "uncontrolled industrial development and the use of technologies which disrupt the balance of nature [that] have caused... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:RECENT SACRAMENTAL THEOLOGY HIS ARTICLE continues and complements an earlier scussion of contemporary sacramental method pubhed in October, 1983, based on a review of eleven books published in English on the sacraments from 1975 to 1983.1 That article dealt specifically with approaches to "contemporary systematic reflection on the Christian sacraments, the relation of sacramental theology to other areas of theology, the impact of liturgical studies on sacramental studies, and (...) aspects of pastoral practice." 2 The final section described the elements that should be included in a contemporary approach to a systematic study of sacraments.3 The present article assesses seven more recent works in English on sacraments in general,4 again from the perspective of method. In this connection the words of Stephen Happel are helpful: [T] he coalescence of historical data on the development of sacraments, emerging consensus on some general frameworks within which to ask sacramental questions, and the need to provide textbooks for those who cannot wade through the jungles of.critical 1 See Kevin W. Irwin, "Recent Sacramental Theology: A Review Discussion," The Thomist 47 (October, 1983) 592-608. 2 Ibid. 592. s Ibid. 605-608 for a summary. 4 The books discussed here are: Bernard Cooke, Sacraments and Sacramentality (Mystic: Twenty-Third Publications, 1983); Gerard Fourez, Sacraments and Passages Celebrating the Tensions of Modern Life (Notre Dame: Ave Maria Press, 1983); Joseph Martos, The Catholic Sacraments, Volume One in Message of the Sacraments series edited by Monika K. Hellwig (Wilmington : Glazier, 1983); David N. Power, Unsearchable Riches: The Symbolic Nature of the Liturgy (New York: Pueblo Publishing Co., 1984) ; John P. Schanz, Introduction to the Sacraments (New York: Pueblo Publishing Co., 1983); James F. White, Sacraments as God's Self Giving: Sacramental Practice ana: Faith (Nashville: Abingdon Press, 1983) ; Patricia Smith, Teaching Sacraments (Wilmington: Glazier, 1987). 124 RECENT SACRAMENTAL THEOLOGY Ul5 monographs have begun to produce new general theories of sacramental life. This is a vital move in the postconciliar church. It is as though we feel that we have enough sense of the shifting sands of time to use them in an hourglass to mark our age.5 Each of the books discussed here can be understood to propose a new general theory of sacramental life or a new approach to the systematic study of sacraments. The works by Cooke and Schanz are clearly intended as texts for college courses in sacramental theology. Martos's book offers an interdisciplinary approach to sacraments. James White offers a fresh look at the traditional dictum lex orandi, lex credendi on a level useful for pastors and seminary students. Gerard Fourez approaches sacraments from a social science perspective. David Power deals with symbol in liturgy and the relationship between sacramental study and contemporary culture. Patricia Smith offers a way of dealing with how to teach about sacraments in the contemporary context of evolving sacramental theories. Each book can be understood as an attempt to chart a path through the shifting sands of theological method, liturgical reform and the varying approaches to sacramental theology in the past two decades. Well known for his books Christian Sacraments and Christian Personality (1965) and Ministry to Word and Sacrament (1976), Bernard Cooke presents an.approach in Sacraments and Sacramentality that is grounded in human experience and everyday life. The first six chapters demonstrate how Christian sacraments are grounded in human life; the remaining chapters discuss individual sacraments and sacramental grace. Cooke states that Christian sacraments are "specially significant realities that are meant to transform the reality of the human by somehow bringing persons into closer contact with the.saving action of Jesus" (8). Intent on broadening the notion of sacramentality Cooke writes that his work concerns " the sacramentality of Christians and their everyday 5 From Happel's review of Colman O'Neill's work Sacramental Realism in Worship 58 (May, 1984) 276-77. 126 KEVIN W. IRWIN lives" (4). He clearly succeeds in placing the seven sacraments in this wide framework and in demonstrating the essential relationship between sacraments and human life. Cooke begins his discussion of individual sacraments by arguing that marriage is the basic sacrament (chapter seven). He states that there is " good reason for seeing human friendship as... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:SACRAMENTAL THEOLOGY: A METHODOLOGICAL PROPOSAL KEVIN w. IRWIN The Catholic University of America Washington, D.O. HE PAST DEOADE has witnessed the publication of number of English language works on sacraments ealing with general theories of sacramental theology as well as specialized studies of individual sacraments. In the postoonciliar church there is not yet a uniform or universally agreed upon method for the study of sacraments. Still most vecerrt (...) 'Wo11ks indicate significant shifts in method from the post-Tr:identine!legacy o:f treating sacraments priimarily in dogmatic tracts and canon law studies.1 At the s1ame time there has been an increased interest by liturgists and theologians alike in liturgical theology. This includes not only the theologicrul dimensions of what occurs in the liturgy hut 1also (more recently) how the liturgy can serve as a source for theology in geneml as well 1as for the theology of the sacraments.2 Despite this recent writing and evolving thought on the rela1 See, Kevin W. Irwin, "Recent Sacramental Theology: A Review Discus· sion," The Thomist 47 (1983) : 592-608; "Recent Sacramental Theology [Review Discussion II]" The Thomist 52 (1988) : 124-147; "Recent Sacramental Theology III," The Thomist 53 (1989) : 281-313. 2 Among the English language works that have sparked interest in liturgical theology and have shaped part of the contemporary deb-ate about what it includes are those of Aidan Kavanagh, On Liturgical Theology (New York: Pueblo, 1984) and Geoffrey Wainwright, Doxology: The Praise of God in Worship, Doctrine and Life (New York: Oxford University Press, 1980). For an assessment of these works and other recent writing on liturgical theology see Teresa Berger, "'Doxology,' 'Jubilate,' 'Liturgical Theology ': Zurn Verhaltnis von Liturgie und Theologie: Publikationen aus dem englischsprachen Raum,'' Arohiv fur Liturgiewissensohaft 28 (1986) : 247-255. 311 KEVIN W. IRWIN tionship of liturgy and sacramental theology, what is still lacking is some method for developing a contemporary theology of the sacraments with the liturgy as its foundation. There are many reasons for this lack: shifts in contemporary theological method in general, the nature of the reformed liturgy which invites flexibility and option, and :finally questions of wha;t ought to be factol'ed into a systemat1c study of the sacramental theology and of sacramental life in the postconciliar church. It is the purpose of this article to propose 1a, method for sacramental theology which uses liturgy as its essentia1l foundation and which delineates aspects of sacriamental theology 1that can be based on the liturgy. The article will be divided into ctwo unequal parts, with the :first laying the foundation for the second. The first deals with the general notion of a liturgical theology of the sacraments, with particular 1attention to the postconciliar context for this discussion.3 This foundation leads to the seoond pa:rt which proposes aspects of sacramental theology that are first drnwn from the liturgy and then can he used to understand 1both individual sacraments and sacraments in general hy continual reference to the liturgy. In delineating these aspects of a liturgically grounded sacramental theology, the categories of classical sacramental theology will be respected, in the sense that, despite their deficiencies, systematic treatises on 'Sacraments from the medieval and post-Tr,identine s This is not to suggest that the seminal works of such authors as Cipriano Vagaggini, Theological Dimensions of the Liturgy, trans. Leonard J. Doyle and W. A. Jurgens from the fourth Italian edition (Collegeville: The Litur· gical Press, 1976) and Alexander Schmemann, Introduction to Liturgical Theology, trans. Ashleigh Moorhouse (London: The F'aith Press, 1966), will be ignored. It is to suggest, however, that the recent work on liturgical theology has had to consider the flexibility of postconciliar liturgy as opposed to the fixity of the preconciliar rites. On this as an important factor in the method of doing liturgical theology see P. DeC!erck, "Lex orandi, lex oredendi, sens original et avatars historiq'ues d'un adage equivoque," Questions Liturgiques 59 (1978) : 193-212, and Gerarcl Lukken, "La liturgic comme lieu theologique irremplacable," Questions Liturgiques 56 (1975) : 104-109. SACRAM:ENTAL THEOLOGY 313 periods have left a v:aluable legacy of sacramental theory and prractice.4 The following six aspects of the liturgical experience... (shrink)

An elementary-particle picture developed primarily by Barut as an alternative to the standard model is re-examined. This model is formulated on the basis of strong short-range magnetic interactions among the stable particles (p, e−, v) and at present is able to account qualitatively for most of the known phenomena.

The past decade has witnessed significant advances in our understanding of nonlinear systems, both theoretically and experimentally. In turn, these insights have led to applications over a broad range of subjects, as well as to new interpretations of complex behavior. Inevitably, it seems, there has been a concomitant rush to re-interpret various well-understood aspects of thermodynamic behavior in manybody systems by means of these mechanisms. It is perhaps useful, therefore, to examine these notions critically, and in doing so we are (...) able to illuminate somewhat the origins of, and motivations for, various dubious descriptions of these systems. Among other things, one notices in such discussions an unfortunate focus on “randomness,” rather than on the actual role of probabilities in describing the phenomena. Although valuable insights into some areas of complex behavior have arisen from studies of so-called “deterministic chaos,” we can detect no influence they may have on the predictions of statistical mechanics, and thus conclude that they are of little relevance to the thermodynamic behavior of large systems. (shrink)

In recent years a relative barrage of journal articles has surfaced concerning the formal instruction of medical ethics in our medical schools. Philosophical debates usually ensue over either the conspicuous absence (or, in some cases, the questionable need (I) (2) of a formal ethics course, or the manner and method by which ethics is to be taught (3). There is, however, a paucity of literature as to what constitutes ethical medical 'pedagogy'. Germane is the principle that the physician-teacher should strive (...) to be ethical both in what he or she teaches as well as the manner in which it is taught. This is also to review medical ethics from a broader perspective including the institution of instruction itself. The following discourse focuses upon five doctrines which would augment the medical curriculum by adding to the mere instruction of facts and skills a respect for the human values and rights innate to the practice of medicine. (shrink)