Food Problems and Economic Problems in America, Africa, the Middle East and Asia : Struggles and Resignation What are the various dynamics of crisis, revolt, and resignation currently operating on the American and African continents, in the Middle East and in Asia. What effects do they have on the policies adopted to “get out of the crisis”? These are the issues which Greg Albo, Kako Nubukpo, Rhina Roux, Marie Noëlle Abiyaghi and Son Youg Woo address in this article. They examine (...) the consequences of neo-liberal capitalism and the succession of crises in food, oil, finance, and in the economy, before going on to explain how they emerge in their regional contexts where they take on their specific guises. (shrink)

The epigrams of the Carmina Priapea comically celebrate the exploits of the ithyphallic god Priapus, most often seen lording over his garden threatening would-be thieves with rape. In so doing, they promote a phallocentric sex-gender ideology whose valorized position was reserved for the active man who could control himself and dominate others. But the physical experience of reading these poems runs counter to the codes of masculinity their content upholds. Their rhythms and sounds immerse the reader in a range of (...) all-over pleasures that undermine the bodily comportment championed and embodied by Priapus himself. They thereby invite their readers to experience what I call the touch of the cinaedus, an expansive sensuality associated with this maligned sexual type. The Carmina Priapea's ongoing suggestion that entering this garden of verse will turn its readers into cinaedi might, then, be read as a promise as well as a threat. This promise is no less than the promise of poetry itself, a form of linguistic organization that invites all readers to revel in the cinaedus' liberating touch. (shrink)

Working memory deficits are pervasive co-morbidities of epilepsy. Although the pathophysiological mechanisms underpinning these impairments remain elusive, it is thought that WM depends on oscillatory interactions within and between nodes of large-scale functional networks. These include the hippocampus and default mode network as well as the prefrontal cortex and frontoparietal central executive network. Here, we review the functional roles of neural oscillations in subserving WM and the putative mechanisms by which epilepsy disrupts normative activity, leading to aberrant oscillatory signatures. We (...) highlight the particular role of interictal epileptic activity, including interictal epileptiform discharges and high frequency oscillations in WM deficits. We also discuss the translational opportunities presented by greater understanding of the oscillatory basis of WM function and dysfunction in epilepsy, including potential targets for neuromodulation. (shrink)

What were Shakespeare's final thoughts on history, tragedy, and comedy? Shakespeare's Last Plays focuses much needed scholarly attention on Shakespeare's "Late Romances." The work--a collection of newly commissioned essays by leading scholars of classical political philosophy and literature--offers careful textual analysis of Pericles, Prince of Tyre, Cymbeline, The Winter's Tale, The Tempest, All is True, and The Two Noble Kinsmen. The essays reveal how Shakespeare's thought in these final works compliments, challenges, fulfills, or transforms previously held conceptions of the playwright (...) and his political-philosophical views. (shrink)

"A collection of essays that discuss the writings of Carole Pateman, with emphasis on her theories of democracy and feminism"--Provided by publisher.

Do the rich descriptions and narrative shapings of literature provide a valuable resource for readers, writers, philosophers, and everyday people to imagine and confront the ultimate questions of life? Do the human activities of storytelling and complex moral decision-making have a deep connection? What are the moral responsibilities of the artist, critic, and reader? What can religious perspectives—from Catholic to Protestant to Mormon—contribute to literary criticism? Thirty well known contributors reflect on these questions, including iterary theorists Marshall Gregory, James Phelan, (...) and Wayne Booth; philosophers Martha Nussbaum, Richard Hart, and Nina Rosenstand; and authors John Updike, Charles Johnson, Flannery O'Connor, and Bernard Malamud. Divided into four sections, with introductory matter and questions for discussion, this accessible anthology represents the most crucial work today exploring the interdisciplinary connections between literature, religion and philosophy. (shrink)

Recent arguments claim that behavioral science has focused – to its detriment – on the individual over the system when construing behavioral interventions. In this commentary, we argue that tackling economic inequality using both framings in tandem is invaluable. By studying individuals who have overcome inequality, “positive deviants,” and the system limitations they navigate, we offer potentially greater policy solutions.

In an increasingly diverse America, the experience of race and racial discrimination is too often described as if it is the same for all racial and ethnic groups. Utilizing the perspective on ethnic and racial groups developed by Zolberg that stresses their contingent and dynamic nature, we explore ethnic and racial discrimination in depth. Drawing on data from the New York Second Generation Study we describe the experience of prejudice and discrimination among eight groups of young adults-native born whites, (...) native born blacks, native born Puerto Ricans, and second generation Dominicans, South Americans, Chinese, West Indians and Russian Jews. While the experience of racial discrimination is common to many Americans, the nature and severity of that experience varies widely among the increasingly diverse people that are now often lumped together as "minorities" in the popular imagination. African Americans, and those who most often confused with African Americans have different kinds of experiences than other non white groups. They face more systematic and brighter racial boundaries than do Asians and light-skinned Latinos. This creates more formidable obstacles for those defined as black, as opposed to those who are just "nonwhite" to full incorporation into American society. We propose a typology of types of discrimination that begins to unpack this complex phenomena. (shrink)

It is 2048 BE; the Anonyma Network, represented by a young philosopher known affectionately as Annie, offers this fiftieth anniversary edition of Mary Daly's revolutionary work of Radical Elemental Feminism, Quintessence ... Realizing the Archaic Future. Mary Daly has, for the past thirty years, been at the forefront of radical feminist thinking. Here she exposes and examines the abuses women face at the end of the twentieth century - for example, the dangerous rhetoric of the Promise Keepers; (...) the systematic rape of women in war zones like Bosnia; and the invasive manipulation of women's bodies and all of nature in genetic engineering, fertility experiments, and cloning. But she also offers a "Far-Out Vision and Hope for Wonderlusting Women" who are beginning to discover Quintessence: Spirit that fills the universe and gives it life and vitality. (shrink)

Reading the Shape of Nature vividly recounts the turbulent early history of the Museum of Comparative Zoology at Harvard and the contrasting careers of its founder Louis Agassiz and his son Alexander. Through the story of this institution and the individuals who formed it, Mary P. Winsor explores the conflicting forces that shaped systematics in the second half of the nineteenth century. Debates over the philosophical foundations of classification, details of taxonomic research, the young institution's financial struggles, and (...) the personalities of the men most deeply involved are all brought to life. In 1859, Louis Agassiz established the Museum of Comparative Zoology to house research on the ideal types that he believed were embodied in all living forms. Agassiz's vision arose from his insistence that the order inherent in the diversity of life reflected divine creation, not organic evolution. But the mortar of the new museum had scarcely dried when Darwin's Origin was published. By Louis Agassiz's death in 1873, even his former students, including his son Alexander, had defected to the evolutionist camp. Alexander, a self-made millionaire, succeeded his father as director and introduced a significantly different agenda for the museum. To trace Louis and Alexander's arguments and the style of science they established at the museum, Winsor uses many fascinating examples that even zoologists may find unfamiliar. The locus of all this activity, the museum building itself, tells its own story through a wonderful series of archival photographs. (shrink)

The Bible describes God in many different ways: God is light; God is joy; God is wisdom. God is the beauty that fills the earth and the rock we stand on, the promises we live by and the fire that purifies us. This volume offers a collection of these images, presented in simple language that young readers can easily understand. This book's bright artwork and lyrical text, written by the bestselling author of Psalms for Young Children, explores how, (...) even though we cannot see or touch God, we can still discover him in our world. (shrink)

To the person unfamiliar with the wide variety of street art, the term “street artist” conjures a young man furtively sneaking around a decaying city block at night, spray paint in hand, defacing concrete structures, ears pricked for police sirens. The possibility of the ethical criticism of street art on such a conception seems hardly worth the time. This has to be an easy question. Street art is vandalism; vandalism is causing the intentional damage or destruction of someone else’s (...) property; causing destruction or damage is wrong. The only remaining question is which of two coarse-grained models of ethical criticism we choose. The ethicist model holds that a work of art that exhibits ethically bad properties is a work that is thereby aesthetically flawed. That is, the work is flawed as a work of art just because of its ethical flaws. Bad ethics make art worse than it otherwise would have been, although it may be aesthetically successful otherwise. The autonomist model, by contrast, holds that the ethical properties of a work of art have no bearing at all on its aesthetic success. One might suppose, therefore, that on either model, a criticism of street art would be relatively easy to undertake. In defacing public property, some street art exhibits and endorses ethically bad attitudes. On the ethicist model, such a work is thereby pro tanto aesthetically flawed because in the process of creating such works, they violate ethical norms concerning the use of public spaces; on the autonomous model, any ethical criticism of the aesthetics of street art would need to be set aside entirely in favor of criticism that focused purely on the aesthetic properties of street art. I will argue in this paper that neither the ethicist nor the autonomist model adequately captures the moral landscape of street art. Street art may indeed be criticized productively on aesthetic grounds for the destruction it does to public spaces, but the existing models of ethical criticism overlook the complex ethical landscape of street art that results from its use of public spaces. In the interplay of various forms of street art we can see the emergence of an ethical criticism of art that is accomplished by the material properties of related artwork, and consists in the creation of a dialogue over the proper use of contested public spaces. (shrink)

Plato's Socrates denies that he knows. Yet he frequently claims that he does have certainty and knowledge. How can he avoid contradiction between his general stance about knowledge and his particular claims to have it? Socrates' disavowal of knowledge is central to his defence in the Apology. For here he rebuts the accusation that he teaches – and thus corrupts – the young by telling the jury that he cannot teach just because he knows nothing. Hence his disavowal of (...) knowledge is important to Socrates. Why does he make this claim? And how then can he justify engaging in any philosophical activity at all? (shrink)

Plato's Socrates denies that he knows. Yet he frequently claims that he does have certainty and knowledge. How can he avoid contradiction between his general stance about knowledge (that he lacks it) and his particular claims to have it?Socrates' disavowal of knowledge is central to his defence in theApology. For here he rebuts the accusation that he teaches – and thus corrupts – the young by telling the jury that he cannot teach just because he knows nothing. Hence his (...) disavowal of knowledge is important to Socrates. Why does he make this claim? And how then can he justify engaging in any philosophical activity at all? (shrink)

The sexuality of young people arouses controversy and remains a source of concern for parents, teachers, policy-makers and politicians. But what young people really think about sexuality and gender and how these issues impact upon their lives is often marginalized or overlooked. Based upon extensive ethnographic research with young people and teachers, _Sexuality, Gender and Schooling_ offers a telling and insightful account of how young people acquire sexual knowledge and how they enact their understanding of their (...) own gender. It highlights the ways in which young people's constructions of gender and sexuality are formed outside the school curriculum, through engagements with various forms of popular culture - such as teen magazines and television programmes - and through same-sex friendship groups. Offering a fresh perspective on a subject of perennial interest and concern, _Sexuality, Gender and Schooling_ provides accounts from the inside - some of which may challenge and eclipse current approaches to sexuality education. It has significant implications for policy and practice in Personal, Social and Health Education and is also an excellent introduction to key debates and issues in the study of gender and sexuality. (shrink)

An important theme in the philosophy of education community in recent years has been the way in which philosophy can be brought to illuminate and evaluate research findings from the landscape of policy and practice. Undoubtedly, some of these practices can be based on spurious evidence, yet have mostly been left unchallenged in both philosophical and educational circles. One of the newer practices creeping into schools is that of ‘No best friend’ policies. In some schools, this is interpreted as suggesting (...) that children should not have just one best friend but a group of good friends. In others, it is interpreted as suggesting that children should forgo having best friends altogether and be friends with everyone. What is common to both is that friendship is seen as somehow ‘dangerous’. This article offers a preliminary examination of what has been referred to as this ‘dark side’ of friendship. Whilst philosophers such as Patricia White have previously alluded to its existence, there has been little philosophical scrutiny in any broad terms elsewhere. I examine three common arguments commonly used to justify ‘No best friends’ practices: that children can be friends with everyone; that young children are developmentally incapable of ‘real’ friendship hence best friendship should be avoided until later age; that only good people can be good friends. I indicate why this unreflective adoption of practices matters so much and why we should be prepared to challenge these cases. I identify practices that we have good evidence to support as making a positive difference in this area. (shrink)

A significant part of hegemonic masculinity is proving one’s heterosexuality though sexual experiences. Peer pressure to conform is particularly acute for adolescent boys and young men. We analyze interviews with 87 boys in middle school, high school, and college about how their masculinity goals and subsequent achievement of those goals influence their navigation of pressure to engage in sexual relations with girls and women to “prove” themselves. Our findings show that, while boys and young men recognize dominant notions (...) of hegemonic masculinity, most do not subscribe to those uncritically. Rather, they struggle to balance personal ideas about masculinity with consistent pressure from others to demonstrate their heterosexuality. As a result, they employ various strategies to negotiate such pressures, including avoidance, acceptance, and outright rejection of this particular expectation. These strategies, however, ultimately contribute to a broader gender culture among adolescents in which expectations and privileges associated with hegemonic masculinity that dominate U.S. culture remain largely unchallenged. (shrink)

This article examines whether a training program in ethical decision making can change young athletes’ doping attitudes. Fifty-two young elite athletes were randomly assigned to either an ethical decision-making training group or a standard-knowledge-based educational program group. Another 17 young elite athletes were recruited for no-treatment control purposes. The ethical decision-making training comprised six 30-min online sessions in which the participants had to work through 18 ethical dilemmas related to doping. The standard-knowledge-based educational program was also conducted (...) in six online sessions of comparable length to that of the ethical training. A short version of the Performance Enhancement Attitude Scale was administered to measure the effects of the trainings on doping attitude. Prior to as well as after the intervention, the mean doping attitude scores of the young athletes were low to very low, indicating vehement rejections of doping. The results of our experiment showed that the ethical training led to an attenuation of these rejections. No intervention effect was found in the standard education group. The observed slight increase in the doping attitude score could be an indication that the ethical decision-making training was successful in breaking up the athletes’ stereotypical style of reasoning about doping. (shrink)

Ever since its nascent days, psychoanalysis has enjoyed an uneasy coexistence with religion. However, in recent decades, many analysts have been more interested in the healing potential of both psychoanalytic and religious experience and have explored how their respective narrative underpinnings may be remarkably similar. In _Toward Mutual Recognition_, Marie T. Hoffman takes just such an approach. Coming from a Christian perspective, she suggests that the current relational turn in psychoanalysis has been influenced by numerous theorists - analysts and philosophers (...) alike - who were themselves shaped by an embedded Christian narrative. As a result, the redemptive concepts of incarnation, crucifixion, and resurrection - central to the tenets of Christianity - can be traced to relational theories, emerging analogously in the transformative process of mutual recognition in the concepts of identification, surrender, and gratitude, a trilogy which she develops as forming the "path of recognition." Each movement on this path of recognition is given thought-provoking, in-depth attention. Chapters dedicated to theoretical perspectives utilize the thinking of Benjamin, Hegel, and Ricoeur. In her historical perspectives, she explores the personal and professional histories of analysts such as Sullivan, Fairbairn, Winnicott, Erikson, Kohut, and Ferenczi, among others, who were influenced by the Christian narrative. Uniting it all together is the clinical perspective offered in the compelling extended case history of Mandy, a young lady whose treatment embodies and exemplifies each of the steps along the path of growth in both the psychoanalytic and Christian senses. Throughout, a relational sensibility is deployed as a cooperative counterpart to the Christian narrative, working both as a consilient dialogue and a vehicle for further integrative exploration. As a result, the specter of psychoanalysis and religion as mutually exclusive gives way to the hope and redemption offered by their mutual recognition. (shrink)

In this book, readers will learn what perseverance is, how and why to show it, how to use mindfulness to better practice perseverance, and how to encourage it in others. Social and emotional learning (SEL) concepts support growth mindset throughout, while Grow with Goals and Mindfulness Exercise activities further reinforce the content. Vibrant, full-color photos and carefully leveled text engage young readers as they learn more about showing perseverance. Also includes sidebars, a table of contents, glossary, index, and tips (...) for educators and caregivers. (shrink)

This is a concise, fluently presented examination of the relation between William Penn's religious convictions and his political behavior, from his years as an active young convert to the Quaker cause to his later years as governor of Pennsylvania. Although not a full biographical treatment of William Penn, the study presents new insights into Penn's life because it is based on many ignored but important pamphlets that Penn wrote. The young William Penn took a leading role in the (...) Quaker fight for the right of free assembly, the right of free speech, and freedom of conscience. However, when faced with governing a booming colony, these very principles and convictions had to be modified in order to maintain his and the Friends' control of Pennsylvania. Originally published in 1967. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Professionalism and Leadership in Early Childhood Education and Care explores the tension between what early years practitioners are expected to achieve, and the level of expertise and understanding required to underpin this. It examines the impact of recent policies on the agency of individual practitioners, and the culture and ethos of their settings, and questions the driving factors behind reforms to curriculum and practice and where this locates practitioners and their provision. Bringing together the latest research and ideas on professionalism (...) and leadership, the book explores how professional status is understood and acquired and what makes this problematic in ECEC. It explores the impact of different leadership approaches, what needs to be challenged and sets out how the workforce might assert its own identity and values and continue to advocate for the needs of young children. Including case studies to illustrate the lived experiences of individual practitioners as they worked towards becoming graduate professionals, this will be valuable reading for early years professionals engaged in undergraduate and postgraduate study and those researching policy development and professional identity within ECEC. (shrink)

Motor inhibitory control, the ability to suppress unwanted actions, has been previously shown to rely on domain-general IC processes that are involved in a wide range of IC tasks. Nevertheless, the existence of effector-specific regions and activation patterns that would differentiate manual vs. oculomotor response inhibition remains unknown. In this study, we investigated the brain dynamics supporting these two response effectors with the same IC task paradigm. We examined the behavioral performance and electrophysiological activity in a group of healthy (...) class='Hi'>young people with a Go/NoGo task using the index finger for the manual modality and the eyes for the oculomotor modality. By computing topographic analysis of variance, we found significant differences between topographies of scalp recorded potentials of the two response effectors between 250 and 325 ms post-stimulus onset. The source estimations localized this effect within the left precuneus, a part of the superior parietal lobule, showing stronger activity in the oculomotor modality than in the manual modality. Behaviorally, we found a significant positive correlation in response time between the two modalities. Our collective results revealed that while domain-general IC processes would be engaged across different response effectors in the same IC task, effector-specific activation patterns exist. In this case, the stronger activation of the left precuneus likely accounts for the increased demand for visual attentional processes in the oculomotor Go/NoGo task. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 126.4 (2005) 613-622 [Access article in PDF] The Triumph of Cupid: Marlowe's Dido Queen of Carthage Mary-Kay Gamel University of California, Santa Cruz e-mail: [email protected] is a lot for classicists to like in Marlowe's The Tragedy of Dido Queen of Carthage. There was a lot for theatergoers to like in Neil Bartlett's production of this play at the American Repertory Theatre (ART) in Cambridge, (...) Massachusetts (March 5–26, 2005).The script of Dido is based primarily on the Aeneid (Books I, II, and IV). Vergil's text contains many formal and thematic allusions to tragedy, especially in IV: the agonistic speeches; Anna's role as nutrix/confidante; comparisons of Dido to a raging Bacchant (301–3), Pentheus (469–70) and scaenis agitatus Orestes 471; and her thoughts of imitating the savage violence of Medea and Atreus 600–602. Aeneid IV raises the possibility that the poem will metamorphose from epic to tragedy, with Dido taking center stage from Aeneas.That is what happens in Ovid's Heroides 7, and it happens again in Dido Queen of Carthage. Marlowe probably wrote this play—his first—in 1585, when he was a twenty-one year old student at Cambridge University. An excellent Latinist, Marlowe did a superb translation of Ovid's Amores, probably before writing Dido. In writing Dido, Marlowe focused on Aeneid I, II, and IV, the books of the poem best known to ancient, Elizabethan, and modern audiences, and in a few places his characters speak Latin lines from the Aeneid. In dramatizing this material, Marlowe did not simply translate but made many changes in structure, characters, and language. Aeneas' account of the fall of Troy, for example, condenses all of Aeneid II (more than 800 lines) into 163 lines (still a very long speech, which includes horrific details not in Vergil: "young infants swimming in their parents' blood, / headless carcasses piled up in heaps" [II.i.193–94]).1 [End Page 613]Most significantly, Marlowe makes his gods Ovidian rather than Vergilian—selfish and petty, concerned only with status and pleasure, using human beings only to satisfy their desires. Jupiter is a middle-aged man making a fool of himself over a teenager: in the first scene he is not, as in the Aeneid, looking down from Olympus and already thinking about Aeneas, but rather trying to seduce Ganymede, a "female wanton boy," when Venus indignantly interrupts with "Ay, this is it!" (I.i.50).Venus' encounter with Aeneas in Carthage (Aeneid I.314–417) ends with Aeneas' unanswerable question, "Why talk we not together hand in hand / And tell our griefs in more familiar terms?" (I.i.245–46). Venus and Juno's plot to unite Dido and Aeneas is complete with sexual double-entendre: in the cave, Juno says, they will "interchangeably discourse their thoughts / Whose short conclusion will seal up their hearts" (III.ii.93–94). Costumes in the ART production reflected the gods' iconic status, though more in terms of Hollywood than ancient representations: Juno was a drag queen, Hermes an unearthly figure in gold paint with huge wings, while Venus was played by an African-American actress in white satin and spike heels (including her hunting outfit) with exaggeratedly "black" gestures and intonations—waving her long fingernails, arching her neck, posing her head, and calling Juno "sistah!" Bartlett was clearly not worried about using sexual and racial stereotypes to make an impact.Marlowe's mortals are dignified, yet wounded and vulnerable. His Dido is proud, independent, initially uninterested in Aeneas; his Iarbas genuinely loves Dido, warmly welcomes Ilioneus and the others; Anna is in love with Iarbas. All try to behave reasonably and honorably but are invariably thwarted by the gods' games. The ART Aeneas was deeply damaged by his experiences in Troy. A craggy man, wearing a scoured breastplate over worn fatigues, he staggered on, stooped, beaten. The text supports this interpretation: before beginning his speech about the fall of Troy, he says "memory... beats forth my senses from this... (shrink)

Large differences in scientific productivity between male and female researchers have not yet been explained satisfactorily. This study finds that child care and lack of research collaboration are the two factors that cause significant gender differences in scientific publishing. Women with young children and women who do not collaborate in research with other scientists are clearly less productive than both their male and female colleagues.

Early-career philosophers of science often find themselves caught between a rock and a hard place, facing conflicting demands. While they have to meet the rigorous standards of a career in philosophy, they are at the same time expected to possess detailed knowledge of the sciences they study. By pulling in different directions, these two poles can be difficult to bridge. Interdisciplinarily engaged philosophers of science face not just an increased workload but also institutional conditions that are not always supportive for (...) their engagement. For instance, while the need for interdisciplinary research is impressed upon young researchers by their advisers and by the subject matters of their research, universities and funding institutions, by contrast, still follow rather conservative and disciplinary policies when they fill positions or allocate funding. In March 2013, the interdisciplinarity of philosophy of science and the resulting situation for early career researchers was the subject of a workshop and a panel discussion funded by the Andrea von Braun Foundation. This paper takes up several of the issues that were controversially disputed at that event. (shrink)

This paper examines human planning abilities, using as its inspiration planning techniques developed in artificial intelligence. AI research has shown that in certain problems partial‐order planners, which manipulate partial plans while not committing to a particular ordering of those partial plans, are more efficient than total‐order planners, which represent all partial plans as totally ordered. This research asks whether total‐order planning and/or partial‐order planning are accurate descriptions of human planning, and if different populations use different planning techniques. Using a simple (...) planning task modeled after tasks designed in artificial intelligence we tested 7–8 year‐old children, 11–13 year‐old children, adult controls, and adults with damage to the prefrontal cortex. We found that adults and older children exhibited performance on planning tasks of varying complexity which matched that of artificial partial‐order planners, and that this pattern of performance did not vary with multiple presentations of the planning task. In contrast, young children and adults with damage to the prefrontal cortex exhibited performance matching that of artificial total‐order planners. This pattern of performance did vary, however, with multiple presentations of the planning task, with the young children and adults with cortical damage displaying aspects of total‐order planning. In a further study we found that adolescents who had sustained damage to the prefrontal cortex as children displayed two different patterns of performance; when measures of reaction time were analyzed they revealed a pattern of performance suggestive of partial‐order plan representations. However, analyses of the adolescents' protocols revealed a pattern of performance suggestive of total‐order plan representations. The significance of these results to psychology, neuroscience, and artificial intelligence are discussed. (shrink)

The study investigated influence of cultural values and home on child-rearing practices in Nigeria. Value systems are embedded in the culture of people. Culture is a set of shared values, attributes, customs and physical objects that are maintained by people in a specific setting. Cross-sectional design and qualitative technique was employed to obtain information from participants. Participants were sixteen adults (8 men, 8 women) from four ethnic groups: Igbo, Ogoni, Tiv and Yala. Findings showed that different cultures have their value (...) systems and these values were inculcated to generations of the members through child-rearing practices. At the age of 5 years, each culture initiates the young ones into her way of life, such as the behavioural pattern expected of the child at the home or farm. Yala Queen dancing/greeting pattern, Ogonis and her yaa/koo rites of passage into adulthood; Tivs and the sacredness of her land; Igbos and their importance of kolanut. These values are transmitted to generations of human beings through child-rearing practices. The home is the miniature society which nurtures value system. (shrink)

This book provides an up-to-date introduction to the study of generics and pursues the enterprise of the influential Generic Book edited by Gregory Carlson and Jeffry Pelletier, which was published in 1995. Genericity is a key notion in the study of human cognition as it reveals our capacity to organize our perceived reality into classes and to describe regularities. The generic can be expressed at the level of a word or phrase (ie the potato in The Irish economy became dependent (...) upon the potato) or an entire sentence (eg in John smokes a cigar after dinner, the generic aspect is a property of the expression, rather than any single word or phrase within it). This book gathers new work from senior and young researchers to reconsider the notion of genericity, examining the distinct contributions made by the determiner phrase (eg the notions of kind/individual) and the verbal predicate (eg the notions of permanency, disposition, ability, habituality, and plurality). Finally, in connection with the whole sentence, the analytic/synthetic distinction is discussed as well as the notion of normality. The book will appeal to both students and scholars in linguistics, philosophy and cognitive science. (shrink)

This paper examines some of the moral panics around hyperactive children, the construction of Attention Deficit-Hyperactivity Disorder, and the lure of Ritalin in turning kids identified as “at risk” into successful, productive individuals. Through a historicization of the child as a psychiatric subject, we try to demonstrate Ritalin's part in the uneven development of modern trends towards the pathologization of everyday life, a developing continuum between normality and abnormality, and an emphasis on the malleability of children and the importance of (...) environment in their upbringing. We conclude that Ritalin is a part of modernity's project of turning people into individuals—in this case, a kind of US transcendence fantasy—which, along with discourses and institutions, promises to transform young subjects and biocosmetically alter their futures. (shrink)

This book provides a comprehensive insight into the ways in which psychoanalysts think and work. Mary Brownescombe Heller and Sheena Pollet bring together internationally known contributors trained at the Institute of Psychoanalysis to explore the broad range of clinical work, thinking, and teaching undertaken with children, families, adults and staff by psychoanalysts in the UK public health sector. Divided into four sections, _The Work of Psychoanalysts in the Public Health Sector_ covers: clinical work with parents and young children (...) clinical work with adults and their families analytic thinking in health service practice analytic support for health service staff. Experienced psychoanalysts discuss work with various client groups including parents with babies, children, adolescents who self harm, and adults with serious mental health conditions and psychosis. The book also explores how psychoanalytically-informed work can be used alongside other treatment methods, and how health service staff can best be trained and supported. _The Work of Psychoanalysts in the Public Health Sector_ offers the reader a broad perspective and a clear understanding of the various analytical concepts used in clinical practice. It will be invaluable reading for anyone interested in, or already using psychoanalytic ideas and techniques in the health sector, as well as students in training. (shrink)

This comparative study shows biases relative to client age, gender and behaviour demon strated by 268 female nurse subjects. A repeated measures design was utilized. All three main effects were significant (p < 0.001) for how respondents predicted that they would react to various clients and also how they predicted that their colleagues would react. Most two-way and three-way interaction effects were significant. Subjects demonstrated more favourable reactions to nice, young, male clients and least favourable reactions to not nice, (...) old, male clients. Study subjects predicted more favourable self-reactions to simulated clients than for their colleagues. What should be important to every professional as a result of this study is the need to be aware of self-biases, which may cause errors in decision-making and nursing care interventions and lead to ethical violations with clients. (shrink)

Higher education institutes both foster the advancement of knowledge and address society's socioeconomic and environmental challenges. To fulfil these multiple missions requires significant changes to how the role of a researcher is perceived e.g. a researcher identity that is congruent with the objective of contributing to fundamental knowledge while also engaging with non-academic actors, broadly, and entrepreneurship, in particular. We argue that the early stages of an academic career—namely the PhD training trajectory—and the knowledge networks formed during this period have (...) a major influence on the scientist’s future capacity to develop an appropriate researcher role identity. We draw on knowledge network and identity theories to investigate how the knowledge networks (i.e. business, scientific and career knowledge networks) of PhD students promote changes to, reinforce or conflict with the perception of a researcher role identity. Our longitudinal qualitative network study includes PhD students and their supervisors funded by the H2020 FINESSE project. At the network level, we show that scientific knowledge is distributed equally throughout young academics’ networks but that entrepreneurial (business) and career knowledge tend to be concentrated around certain individuals in these networks. On the PhD student level, we observe different pronunciations of the researcher role identity linked to students’ interactions with their knowledge networks. We distinguish identity conflicts due to misalignment between ego and alters which leads to withdrawal from the network. Our findings have practical implications and suggest that universities and PhD student supervisors should support PhD students to develop a researcher identity which is in line with the individual PhD student’s expectations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 37-41 [Access article in PDF] What I Know and Don't Know: A Christian Reflects on Buddhist Practice Mary Frohlich Catholic Theological Union To reflect and write on spiritual practice for publication in an academic journal requires a delicate balancing act. It is not appropriate simply to recount one's experience; nor is it appropriate merely to theorize. I am assisted in this balancing act by (...) a set of categories proposed some years ago by Walter Principe and generally accepted as standard now within the academic field of spirituality. Principe observed that spirituality operates on three interrelated yet distinct levels and that it is crucial for the academician to be clear about which level or levels are being presented. The three are: (1) experience; (2) articulation within wisdom traditions; (3) academic interpretation. 1 My understanding of what is desired in the present context is some of all three but with a primary emphasis on the second. What does Buddhist practice look like from my stance within my Christian "wisdom traditions"? Thus, this is the horizon within which I will present both experience and academic insights.First a bit of autobiographical context. I became a Christian as a young adult, after having been raised in a secular humanist household. My first attempts at a form of meditation as a teenager came from reading Taoist books; in college I experimented with drugs (at that time this was often seen as "spiritual practice") and spent a couple of years very seriously practicing transcendental meditation. Only after all this did I seek baptism and church membership. Since then, my certainty that my call is to be a Christian has not wavered. I spent several years in a Carmelite contemplative monastery, and I now belong to another Roman Catholic religious order.Yet I have repeatedly been drawn to periods of engagement with various practices having Hindu and Buddhist roots.This context is important to describe because I am aware that for me (and for many spiritual seekers today) there can never be a "pure" insertion in a single tradition. I reflected on that recently in an airplane at twenty-five thousand feet, looking down and seeing how totally human constructive activity has reshaped the contours of the land, the rivers, and everything that depends on them. I realized then that the same must be said of the inner contours of my soul. Nearing fifty, I bear the marks [End Page 37] of everything that I have ever done or touched or suffered or known. As I approach this task of reflecting on Buddhist practice from the point of view of a Christian, I cannot do it as a pure outsider. My spiritual practice is Christian in its core, but it has been inextricably shaped by so many other influences--including varieties of Buddhist practice.It is also important to acknowledge the limits of my knowledge about Buddhism and Buddhist practices. My academic exposure to Buddhism is about equivalent to an introductory undergraduate course. As for Buddhist practice, I have participated in a total of five weekend retreats, three one-week retreats, and one three-week retreat. These were all from either Vipassana (Insight Meditation) or Zen (Kwan Um or Diamond Sangha) traditions. Occasionally, I have also had even briefer exposure to other Buddhist traditions. I am very aware that there is much I do not know, or that perhaps I just plain misunderstand, about Buddhism.Yet dialogue requires that I honestly state my views, in their present form, with the hope that in the dialogical process what is misinformed or insensitive can eventually be corrected.Spiritual practice (for Buddhists as well as Christians) involves many different kinds of practices. Practices of charity, such as hospitality or almsgiving, perhaps present the fewest obstacles to mutual understanding, because the practices may be generally similar in both traditions. The ritual practices of a religious tradition, on the other hand, can feel extremely alien to those who do not belong to that religious culture. Paul Hanvey has noted that our reaction to... (shrink)

According to Kristen Deede Johnson, Augustinian theology provides resources for overcoming debates about the consolidation or protection of difference in plural society. Johnson’s Augustine invites us to unite with others in loving and humble interactions with difference. I seek to further concretize the kind of communication that Johnson’s theology entails, putting it in conversation with Iris Marion Young’s theory of “communicative democracy.” Drawing on Willie James Jennings’s interpretive work on Pentecost in his magisterial commentary on Acts, I trace in (...) the event of Pentecost a paradigm for communication between divergent communities that respects difference and underscores possibilities for union. The community born at Pentecost is comprised of divergent constituencies, and yet is nevertheless integrated by communicative practices. The paper invites reflection on how divinely granted visions might be translated into conversations that facilitate what Jennings calls “joining.”. (shrink)