An insight into the changing nature of the industrial and business space property market and how business space development schemes can be initiated and implemented to revitalise urban areas.

The purpose of this book is to assess the changing nature of the industrial and business space property market which has developed out of the recession of the early 1980s. It also shows how business space development schemes can be implemented to revitalize urban areas. It covers the investment and development market, how schemes are financed and the different techniques used to appraise their financial viability, the layout and design characteristics of industrial workshop and business space developments of all sizes, the influences of central government's economic fiscal and planning policy, local authority iniatives to revitalize inner urban areas and the variety of methods used to implement new development including partnerships and negotiated solution.

Ruskin grew up in suburban London; in later life, he settled in the Lake District . Thomas and Jane Welsh Carlyle moved in the opposite direction - from rural Scotland to London's Cheyne Walk. This title focuses on writers for whom 'the centre' was a pressing concern.

Ruskin grew up in suburban London; in later life, he settled in the Lake District . Thomas and Jane Welsh Carlyle moved in the opposite direction - from rural Scotland to London's Cheyne Walk. This title focuses on writers for whom 'the centre' was a pressing concern.

Ruskin grew up in suburban London; in later life, he settled in the Lake District . Thomas and Jane Welsh Carlyle moved in the opposite direction - from rural Scotland to London's Cheyne Walk. This title focuses on writers for whom 'the centre' was a pressing concern.

Ruskin grew up in suburban London; in later life, he settled in the Lake District . Thomas and Jane Welsh Carlyle moved in the opposite direction - from rural Scotland to London's Cheyne Walk. This title focuses on writers for whom 'the centre' was a pressing concern.

The Oxford Handbook of Mystical Theology provides a guide to the mystical element of Christianity as a theological phenomenon. It differs not only from psychological and anthropological studies of mysticism, but from other theological studies, such as more practical or pastorally-oriented works that examine the patterns of spiritual progress and offer counsel for deeper understanding and spiritual development. It also differs from more explicitly historical studies tracing the theological and philosophical contexts and ideas of various key figures and schools, as well as from literary studies of the linguistic tropes and expressive forms in mystical texts. None of these perspectives is absent, but the method here is more deliberately theological, working from within the fundamental interests of Christian mystical writers to the articulation of those interests in distinctively theological forms, in order, finally, to permit a critical theological engagement with them for today. Divided into four parts, the first section introduces the approach to mystical theology and offers a historical overview. Part two attends to the concrete context of sources and practices of mystical theology. Part three moves to the fundamental conceptualities of mystical thought. The final section ends with the central contributions of mystical teaching to theology and metaphysics. Students and scholars with a variety of interests will find different pathways through the Handbook.

The increasing power and decreasing price of smalI computers, especialIy "personal" computers, has made them increasingly popular in statistical analysis. The day may not be too far off when every statistician has on his or her desktop computing power on a par with the large mainframe computers of 15 or 20 years ago. These same factors make it relatively easy to acquire and manipulate large quantities of data, and statisticians can expect a corresponding increase in the size of the datasets that they must analyze. Unfortunately, because of constraints imposed by architecture, size or price, these smalI computers do not possess the main memory of their large cousins. Thus, there is a growing need for algorithms that are sufficiently economical of space to permit statistical analysis on smalI computers. One area of analysis where there is a need for algorithms that are economical of space is in the fitting of linear models.

By the time of early modernity, a widely deployed tenet of Christian thought had begun to vanish. The divine ideas tradition, the teaching that all beings have an eternal existence as aspects of God's mind, had functioned across a wide range of central Christian doctrines, providing Christian thinkers and mystical teachers with a powerful theological capacity: to illuminate the Trinitarian ground of all creatures, and to renew the divine truth of all creatures through human contemplation. Already by the time of the Middle Platonists, Plato's forms had been reinterpreted as ideas in the mind of God. Yet that was only the beginning of the transformation of the divine ideas, for Christian belief in God as Trinity and in the incarnation of the Word imbued the divine ideas tradition with a remarkable conceptual agility. The divine ideas teaching allowed mystical theologians to conceive the hidden presence of God in all creatures, and the power of every creature's truth in God to consummate the full dynamic of every creature's calling. The Divine Ideas Tradition in Christian Mystical Theology brings to life the striking role of the divine ideas tradition in the teaching of its central exponents, and also suggests how the divine ideas might constructively inform Christian theology and spirituality today. Especially in an age of global crises, when the truth of the natural environment, of racial injustice, and of public health is denied and disputed for political ends, the divine ideas tradition affords contemporary thinkers a creative and contemplative vision that reveres the deep truth of all beings and seeks their mending and fulfilment.

Mark McIntosh's examination of the unique christological thought of twentieth-century theologian Hans Urs von Balthasar provides a valuable example of how christology and spirituality can come together to offer a more humanistic idea of Christ.