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Carl Peters (1856-1918) ranked among Germany's most prominent imperialists in the Bismarckian and Wilhelmine periods. In the 1880s he emerged as a leader of the colonial movement and became known as the founder of Deutsch-Ostafrika, a region many Germans regarded as the pearl of their overseas possessions. In Nazi Germany he was revered as a precursor of Hitler and ascended retrospectively to new glory as a pioneer in the struggle for Lebensraum. This scholarly biography examines Peters's nationalist agenda and sheds light on his colonial expeditions into East Africa. It seeks to explain how this young academic who had written about Schopenhauer and metaphysics eventually became a skilful agitator for a German world empire.

Karl-Peter Hadeler is a first-generation pioneer in mathematical biology. His work inspired the contributions to this special issue. In this preface we give a brief biographical sketch of K.P. Hadelers scientific life and highlight his impact to the field.

There has been the series of conferences organized by the Center for Theology and the Natural Sciences (CTNS) and the Vatican Observatory, with Robert John Russell as the key contributor arguing for non‐interventionist objective divine action, which would be possible thanks to the indeterminateness in quantum descriptions of natural processes (Russell , 12, and many publications since). According to Sarah Lane Ritchie, in her contribution in this issue, such attempts to propose a specific understanding of divine action in the context of scientific theories stand in contrast to theological approaches that seem to do without such a causal joint, such as Thomism, panentheistic naturalism (Christopher C. Knight, , ) and pneumatological naturalism (James K. A. Smith ; Amos Yong ). According to Helminiak, to avoid confusion it is important to distinguish common sense approaches from theoretical thinking, a distinction he clarifies with the help of Bernard J. F. Lonergan.

The challenge to the journal Zygon as suggested here is to respond to three different reference groups: public intellectuals, academia, and religious communities. An extended discussion follows of what I term the situation of irony in which religion‐and‐science finds itself. I argue that this situation of irony actually constitutes the domain in which our greatest contributions can be offered.

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One witness described [Karl Peter Simanu]'s speed as: \"Like, if you've ever watched racing car movies or (The) Fast and The Furious and you hear this, the car speeding down the highway.\"

Two people in the other car, 16-year-old Renee Correya and 22-year-old Simone Weller, also suffered \"dreadful injuries\", including permanent disabilities and short-term memory problems, Judge John Staude said. The judge said [Karl Peter Simanu]'s driving was not just dangerous, but also reckless and showed a \"selfish disregard of the rights and welfare\" of other people. One witness described Simanu's speed as: \"Like, if you've ever watched racing car movies or (The) Fast and The Furious and you hear this, the car speeding down the highway.\"

Dancing with the Sacred by Karl Peters provides a coherent and at times moving portrait of the religious naturalist position. I highlight three broad issues that are raised by the kind of religious naturalism that Peters develops: (1) the meaning of the term natural, (2) the nature of God in Peters's naturalistic framework, and (3) the question of eschatology. In each area, I believe that Peters's work raises many questions that need to be addressed and also provides openings for further dialogue.

The ADA largely immunizes employers from disability discrimination suits when it comes to substance abuse. Under 42 U.S.C. [section]12114(a), an employee or job applicant is not \"a qualified individual with a disability\" if he \"is currently engaging in the illegal use of drugs, when the covered entity acts on the basis of such use.\" [Wagner] wanted the court to adopt a bright line rule that the ADA's safe harbor does not apply to employees like [Peter Karl Mauerhan]. According to Wagner, abstinence for a period of 30 days was insufficient as a matter of law for an individual to establish he was no longer \"currently\" using drugs under the Act. The court explained that \"it is undisputed that Mr. Mauerhan's recovery status was 'guarded' and at least ninety days of recovery was necessary to ensure significant improvement in his condition. As a result, Mr. Mauerhan failed to raise a genuine dispute regarding whether he was currently engaging in the illegal use of drugs within the meaning of the ADA at the time he asked to be rehired.\" (Mauerhan v. Wagner Corporation)