L’historienne Lyndal Roper entreprend dans son ouvrage Oedipus and the Devil (1994) la reconstruction des paysages psychiques de quelques individus ayant vécu aux xvie et xviie siècles à Augsbourg. Elle y interprète de manière originale des sources provenant du Conseil municipal d’Augsbourg en ayant recours à des modèles psychanalytiques (Freud et Klein). Bien que cette méthode suscite des critiques en raison de son anachronisme, elle donne lieu à des résultats intéressants qui vont plus loin que la révélation d’obsessions sexuelles. L. (...) Roper part en effet du présupposé que la forme symbolique des fantasmes psychiques n’est pas figée. Ainsi elle entreprend l’observation de conflits intérieurs à partir de leurs représentations culturelles et détermine des différences entre hommes et femmes ancrées dans une corporalité historique. (shrink)

Croiser l'histoire de la lecture et l'histoire du genre implique des enjeux méthodologiques qui sont discutés dans cet article à partir de cas concrets situés dans le contexte de l'Italie de l'époque moderne. La signification de la circulation et de la consommation de textes ainsi que les tentatives pour contrôler le savoir et le comportement à travers, d'une part, des interdictions explicites et, d'autre part, des offres de lectures adéquates sont ici considérées en tenant compte du genre des auteurs et (...) des lecteurs. Il semble, en effet, que l'écrit joue à partir du XVIe siècle un rôle de plus en plus important dans la structuration de la relation entre hommes et femmes. Les sources montrent que la lectrice, destinataire consciemment construite comme influençable, pouvait néanmoins se libérer des formes de contrôle visant ses lectures. La double approche retenue permet de lire autrement des textes normatifs et tient compte des possibilités d'appropriation créative: la question de l'interdépendance entre production et réception des textes peut ainsi être revisitée. (shrink)

Cet article aborde la réception des éditions de Pierre Poiret dans les milieux piétistes séparatistes de Berleburg. Grâce aux manuscrits conservés aux archives du château de Berleburg, il est possible de reconstruire l’expérience spirituelle du comte Casimir von Sayn-Wittgenstein, auteur d’une traduction des vingt volumes de la Sainte Bible de Mme Guyon éditée par Poiret en 1713-1715.

Cet ouvrage, issu de la thèse de doctorat de Xenia von Tippelskirch, s’ouvre sur des questions apparemment simples : que lisaient les femmes dans l’Italie des xvie et xviie siècles? Qui étaient ces lectrices et comment lisaient-elles? À partir de ces questionnements initiaux, c’est en réalité une tout autre histoire que nous propose l’auteure, celle d’une mise sous tutelle progressive de la lecture féminine dans le contexte de la réforme tridentine. Spécialiste de l’histoire culturelle, l’...

ZusammenfassungIn massenmedialen Darstellungen wird das Hormon Oxytocin gegenwärtig als biochemische Basis von Sozialität und wirkmächtiger neuropharmakologischer Lösungsansatz für die (Wieder‑)Herstellung der gesellschaftlichen Kohäsion verhandelt. Mit Blick auf die ursprüngliche Bedeutung des Hormons als „Körperhormon“ zu Beginn des 20. Jahrhunderts soll im vorliegenden Artikel die außergewöhnliche Karriere von Oxytocin vom Regulator des Geburtsvorgangs hin zum Regulator der Gesellschaft nachgezeichnet werden. Woraus bezieht eine solch voraussetzungsvolle Behauptung ihre Intelligibilität und Akzeptabilität? Unsere Analyse des wissenschaftlichen Diskurses um Oxytocin (1906–1990), des massenmedialen Diskurses seit (...) den 1990er Jahren sowie dessen Rückwirkungen auf den wissenschaftlichen Diskurs im gleichen Zeitraum verweist auf eine Serie von Re-Konfigurationen von wissenschaftlichen Theorien und Praktiken, sowie der Konzeption der Substanz an sich. Nachdem es sich in der ersten Hälfte des 20. Jahrhunderts etabliert, wird Oxytocin bereits in den 1950er Jahren zum Neurohormon, findet in den folgenden Jahrzehnten jedoch kaum wissenschaftliche Aufmerksamkeit. Erst im Zuge des massenmedialen Interesses für die postulierten Wirkungen des Hormons in Zusammenhang mit Liebe und Bindung gerät die Substanz zunehmend in den Fokus empirischer Forschung. Die Rezeption von Oxytocin als neurohormonelle Basis der individuellen Soziabilität speist sich zum einen aus dem massenmedialen Diskurs, zum anderen aus bereits in der ersten Hälfte des 20. Jahrhunderts gemachten biopolitischen Verknüpfungen, die auf die Regulierung des Lebendigen abzielen, sowie aus einem technowissenschaftlichen Modus der Oxytocinforschung: an ihrem Schnittpunkt avanciert Oxytocin zum Sozialhormon, so unsere These. (shrink)

ZusammenfassungIn massenmedialen Darstellungen wird das Hormon Oxytocin gegenwärtig als biochemische Basis von Sozialität und wirkmächtiger neuropharmakologischer Lösungsansatz für die (Wieder‑)Herstellung der gesellschaftlichen Kohäsion verhandelt. Mit Blick auf die ursprüngliche Bedeutung des Hormons als „Körperhormon“ zu Beginn des 20. Jahrhunderts soll im vorliegenden Artikel die außergewöhnliche Karriere von Oxytocin vom Regulator des Geburtsvorgangs hin zum Regulator der Gesellschaft nachgezeichnet werden. Woraus bezieht eine solch voraussetzungsvolle Behauptung ihre Intelligibilität und Akzeptabilität? Unsere Analyse des wissenschaftlichen Diskurses um Oxytocin (1906–1990), des massenmedialen Diskurses seit (...) den 1990er Jahren sowie dessen Rückwirkungen auf den wissenschaftlichen Diskurs im gleichen Zeitraum verweist auf eine Serie von Re-Konfigurationen von wissenschaftlichen Theorien und Praktiken, sowie der Konzeption der Substanz an sich. Nachdem es sich in der ersten Hälfte des 20. Jahrhunderts etabliert, wird Oxytocin bereits in den 1950er Jahren zum Neurohormon, findet in den folgenden Jahrzehnten jedoch kaum wissenschaftliche Aufmerksamkeit. Erst im Zuge des massenmedialen Interesses für die postulierten Wirkungen des Hormons in Zusammenhang mit Liebe und Bindung gerät die Substanz zunehmend in den Fokus empirischer Forschung. Die Rezeption von Oxytocin als neurohormonelle Basis der individuellen Soziabilität speist sich zum einen aus dem massenmedialen Diskurs, zum anderen aus bereits in der ersten Hälfte des 20. Jahrhunderts gemachten biopolitischen Verknüpfungen, die auf die Regulierung des Lebendigen abzielen, sowie aus einem technowissenschaftlichen Modus der Oxytocinforschung: an ihrem Schnittpunkt avanciert Oxytocin zum Sozialhormon, so unsere These. (shrink)

One of the great challenges in word learning is that words are typically uttered in a context with many potential referents. Children's tendency to associate novel words with novel referents, which is taken to reflect a mutual exclusivity (ME) bias, forms a useful disambiguation mechanism. We study semantic learning in pragmatic agents—combining the Rational Speech Act model with gradient‐based learning—and explore the conditions under which such agents show an ME bias. This approach provides a framework for investigating a pragmatic account (...) of the ME bias in humans but also for building artificial agents that display an ME bias. A series of analyses demonstrates striking parallels between our model and human word learning regarding several aspects relevant to the ME bias phenomenon: online inference, long‐term learning, and developmental effects. By testing different implementations, we find that two components, pragmatic online inference and incremental collection of evidence for one‐to‐one correspondences between words and referents, play an important role in modeling the developmental trajectory of the ME bias. Finally, we outline an extension of our model to a deep neural network architecture that can process more naturalistic visual and linguistic input. Until now, in contrast to children, deep neural networks have needed indirect access to (supposed to be novel) test inputs during training to display an ME bias. Our model is the first one to do so without using this manipulation. (shrink)

BackgroundIt is becoming increasingly apparent that the COVID-19 pandemic not only poses risks to physical health, but that it also might lead to a global mental health crisis, making the exploration of protective factors for mental well-being highly relevant. The present study seeks to investigate religious/spiritual well-being as a potential protective factor with regard to psychiatric symptom burden and addictive behavior.Materials and MethodsThe data was collected by conducting an online survey in the interim period between two national lockdowns with young (...) adults in Austria. The primary study variables were assessed through the Brief Symptom Inventory 18, the Alcohol, Smoking and Substance Involvement Screening Test and the Multidimensional Inventory for Religious/Spiritual Well-Being short version, with its sub-dimensions Hope, Forgiveness, General Religiosity, and Connectedness.ResultsWe observed HO and FO as substantial negative predictors of psychiatric symptom burden. With regard to addictive behavior, HO in particular but also GR seem to have a protective function. Furthermore, we found positive connections between CO, psychiatric symptom burden, and addictive behavior.ConclusionIn line with our assumptions, HO, FO and to a minor extent GR were confirmed as negative predictors regarding psychiatric symptom burden or addictive behavior in young adults, coping with the psychological threat of COVID-19 pandemic. These dimensions might be further considered as potential resources in clinical treatment. However, the positive prediction of mental illness parameters by increased feelings of CO could also be interpreted as an expression of exhaustion and alienation from the real world. (shrink)

Bullying is a global issue that, beyond school, is present in different social contexts, such as sport environments. The main objective of this study was to get to know the experiences of victims of bullying in sport throughout their youth sport training. Semi-structured interviews to four Spanish women and seven Spanish men were carried out, within an age range of 17–27. The following main themes were established by means of a hierarchical content analysis: “bullying characterization,” “dealing with bullying,” and “consequences (...) of bullying.” The results show the presence of physical, verbal and social bullying in the sport context, with the changing room being the space where this type of behavior is most frequently developed. Most victims show an internal attribution for the bullying event, related to their motor skills and their personal physical and psychological characteristics. Double victimization can be observed, at the sport club and at the educational center. Passive strategies are used to deal with the situation, while little support is shown by sport agents. The victims, as a consequence of the bullying experience, suffer from short and long-term negative effects on a psychosocial level. The study highlights the necessity to design and implement programs focused on the prevention, detection and intervention of bullying for sport organizations, bearing in mind all the agents that make them up. Furthermore, the importance of promoting the creation of safe sport environments, free from any kind of violence, is emphasized. (shrink)

This article examines strategies used by human rights advocates to lobby for policy at intergovernmental organizations. We suggest that the literatures’ central questions are about how best to organize, connect, and communicate, which are usually seen through theory on transnational advocacy networks and framing. We add that these questions should be seen as gendered, given the continued male dominance within diplomatic corps. With unusual access to their strategy, we conduct a case study of one advocate’s successful campaign to get the (...) United Nations to adopt a country-specific resolution. Like others, we found this campaigning relies upon the use of networks to overcome formal obstacles to access, human rights language to frame the problem, analysis of tally sheets of member states’ voting, and in-person lobbying. We also point out strategies key to their success that are not usually noticed by scholars, such as the gendered dynamics that get advocates in the door. (shrink)

A large amount of research work in e‐business concerns the experiences and lessons learned from developing and implementing innovative e‐business models. The findings of this research usually concentrate on financial aspects or on the use of information and communication technologies in a specific company or industrial sector. While this is critical for understanding and replicating positive business results, we argue that it is as important to understand the societal context in which business models are developed; it is social issues that (...) define the broader context of e‐business adoption. This paper aims to draw research attention to these social issues and suggests societal factors that influence the adoption of e‐business models. Specifically, the paper argues that factors related to region/geography, culture, the legal and regulatory environment, economic, ethical and professional factors, as well as factors related to social capital/social networks and social structure influence, directly or indirectly, the way in which e‐business models are perceived, implemented and evaluated. Three cases are presented to show how these factors become evident in e‐business, followed by a discussion of their managerial implications. The aim of the paper is to sensitise managers and policy makers in shaping an enabling societal context for the proliferation of socially acceptable business models. (shrink)

Positive intergroup contact and cross-group friendships are known to have numerous benefits for intergroup relations in diverse schools. However, children do not always spontaneously engage in cross-group friendships, choosing rather to spend time with their ingroup peers. Several factors have previously been identified that influence children’s confidence in contact and subsequent development of cross-group friendships, including perceived intergroup similarity and reconciliation of intergroup differences. However, inducing perceived similarity may pose a threat to the person’s social identity and increase the need (...) for distinctiveness. Therefore, it remains unclear how one should manipulate perceived similarity and group boundaries when designing interventions that prepare school children for successful contact. Moreover, eliminating perceived group boundaries need not lead to the generalization of improved attitudes towards the outgroup. An optimal balance of inclusion and differentiation between the groups should be determined so as to make way for beneficial cross-group friendships. Based on a literature review, we provide recommendations for designing prejudice reduction interventions in schools from the perspective of intergroup similarity. (shrink)

This article examines specific celebration rituals of two groups of Russian émigrés during the period of the mid-1950s to early 1960s. The groups, comprised of former officers of the Russian imperial army and of graduates of schools for noble girls, often situated their festivities within a Russian Orthodox Church building located at Madison Avenue and 121st Street in Manhattan. The celebrations, spatially enclosed and separated from the outside world within this structure,suggest their privileged and exclusive nature. The staging and performance (...) of the celebration, while acknowledging displacement and exile, re-inscribed the spatial enclosure with the Russian past through the reenactment of Russian cultural traditions and social hierarchies, thereby validating the lives and identities of the celebrants. (shrink)

Moral behaviour, based on social norms, is commonly regarded as a hallmark of humans. Hitherto, humans are perceived to be the only species possessing social norms and to engage in moral behaviour. There is anecdotal evidence suggesting their presence in chimpanzees, but systematic studies are lacking. Here, we examine the evolution of human social norms and their underlying psychological mechanisms. For this, we distinguish between conventions, cultural social norms and universal social norms. We aim at exploring whether chimpanzees possess evolutionary (...) precursors of universal social norms seen in humans. Chimpanzees exhibit important preconditions for their presence and enforcement: tolerant societies, well-developed social-cognitive skills and empathetic competence. Here, we develop a theoretical framework for recognizing different functional levels of social norms and distinguish them from mere statistical behavioural regularities. Quasi social norms are found where animals behave functionally moral without having moral emotions. In proto social norms, moral emotions might be present but cannot be collectivized due to the absence of a uniquely human psychological trait, i.e. shared intentionality. Human social norms, whether they are universal or cultural, involve moral emotions and are collectivized. We will discuss behaviours in chimpanzees that represent potential evolutionary precursors of human universal social norms, with special focus on social interactions involving infants. We argue that chimpanzee infants occupy a special status within their communities and propose that tolerance towards them might represent a proto social norm. Finally, we discuss possible ways to test this theoretical framework. (shrink)

Moral behaviour, based on social norms, is commonly regarded as a hallmark of humans. Hitherto, humans are perceived to be the only species possessing social norms and to engage in moral behaviour. There is anecdotal evidence suggesting their presence in chimpanzees, but systematic studies are lacking. Here, we examine the evolution of human social norms and their underlying psychological mechanisms. For this, we distinguish between conventions, cultural social norms and universal social norms. We aim at exploring whether chimpanzees possess evolutionary (...) precursors of universal social norms seen in humans. Chimpanzees exhibit important preconditions for their presence and enforcement: tolerant societies, well-developed social-cognitive skills and empathetic competence. Here, we develop a theoretical framework for recognizing different functional levels of social norms and distinguish them from mere statistical behavioural regularities. Quasi social norms are found where animals behave functionally moral without having moral emotions. In proto social norms, moral emotions might be present but cannot be collectivized due to the absence of a uniquely human psychological trait, i.e. shared intentionality. Human social norms, whether they are universal or cultural, involve moral emotions and are collectivized. We will discuss behaviours in chimpanzees that represent potential evolutionary precursors of human universal social norms, with special focus on social interactions involving infants. We argue that chimpanzee infants occupy a special status within their communities and propose that tolerance towards them might represent a proto social norm. Finally, we discuss possible ways to test this theoretical framework. (shrink)

After a general remark about Armstrong’s conception of ontology, I raise objections against this view and defend an alternative account of the connection between particulars and their properties, involving a kind of ontological dependence which is different from Armstrong’s necessary connection between particulars and their properties.

Recently Ekman gave a derivation in natural deduction such that it either contains a substantial redundant part or else is not normal. It is shown that this problem is caused by a non-normality inherent in the usual modus ponens rule.

Bewerking van een televisiecursus gehouden voor de Bayerische Rundfunk.

1807 konstatiert Hegels "Phänomenologie des Geistes" das Ende der Geschichte. 200 Jahre später scheint es Zeit für eine Bilanz: Wie verhält sich eine von technologischen und medialen Zwängen geprägte Demokratie zu dem von Hegel avisierten System der Freiheit? Als eine Geschichte der vollendeten Geschichte geht dies Buch einer Dialektik der Freiheit nach, die in der Nachfolge der Französischen Revolution im Namen von Gleichheit und Brüderlichkeit Totalität beansprucht. In der Durchsetzung dieses Anspruchs werden Wesenszüge der totalitären Systeme, der Technikfetischismus des Kommunismus (...) und die Propaganda des Faschismus, als Teil einer Entwicklung verständlich, an deren Ende die Logik des Sachzwangs und das Diktat medialer Öffentlichkeit stehen. Sollte sich Freiheit somit gerade dort vollenden, wo - jenseits der Geschichte - mehr denn je passiert, ohne dass sich noch Wesentliches ereignet? (shrink)

Volume 2, part 1 "herausgegeben von Georg Braungart; begrèundet von Ernst Behler in Zusammenarbeit mit Frank Jolles;" volume 3 "begrèundet von Ernst Behler und Frank Jolles; herausgegeben von Claudia Becker.".

In lieu of an abstract, here is a brief excerpt of the content:Political AuthorityA Christian PerspectiveMichael von BrückGeneral Reflection: Apocalyptic and Utopian Models of Progress and ReligionEuropean tradition of thought is shaped by two different mythical imaginations of time structure: apocalyptic thought and the concept of utopia.Jewish apocalyptical thinking culminated in the expectation that God would finally complete the processes of history at the end of time. In conjunction with Iranian dualism this expectation was interpreted metaphysically: After the collapse of (...) the existing order God would create a messianic kingdom of peace and justice, that is, a kingdom under the direct rule of God. This was not “political progress” in the modern sense of the term, for the subject of these final events was God himself or God alone. Human beings might participate in accelerating or slowing down these divine actions by lawful or unlawful behavior—measured according to the Mosaic Law, but human historical acting itself would not lead to a betterment in this sense. Nevertheless, this form of thought gave history a direction, and this is what inspired later Jewish and Christian intentionality. Early Christianity was shaped by the expectation of the coming end of time in the immediate future; however, at the same time it added a remarkable tension to the traditional apocalyptic idea: the tension of fulfillment of time, which had happened already in the advent of Jesus as the Christ (messiah) and an expectation of the imminent completion of time (the return of Christ, which would finally end history and start the new kingdom). Since the second century ad this myth of future time became ontologized or platonized—that is, the future was transferred into an “other world.” This means that the new quality would not be a dimension of the future (only) but graspable in the ecclesiastical mediation of the sacraments. The eucharist was the pharmakon athanasias (medicine of immortality). At the same time there was a mystical dimension that holds that in a specific spiritual experience this dimension might be experienced by any person who would be prepared to receive it as divine grace. The paradigm of early Christianity failed: Christ did not return. There was no new kingdom that would have ended known history. In order to cope with this disappointment, two forms of life emerged that shaped the [End Page 159] spirit of Christianity throughout the Middle Ages, so to speak, until the end of the eighteenth century: ecclesiastical mediation of the saving reality and mystical participation in a transtemporal Beyondness.Utopia develops on the basis of difference between imagination and reality. At least structurally utopian thinking can be found in all cultures; usually it is expressed in the power of myths. This marks a difference between utopia and apocalyptics. There are three different types of utopian thinking: spatial, temporal, and in terms of different states of consciousness. Spatial utopia expects the final accomplishment or climax of history, that is, the essence of hope, in spatial terms, in different regions of the world, faraway, behind oceans or mountains (Atlantis, the country flowing with milk and honey, El Dorado, Shambhala, the islands of the blessed, etc.). These spaces lost their power of inspiring imagination because there are no more white spots on the map, and that is why this utopia had to emigrate into extraterrestrial spaces of the universe (the contemporary myths of ET, Star Wars, etc.)Temporal utopia transfers the field of expectation to the beginning of the world (paradise, Golden Age) or to the end of history (millennialistic thought, communistic utopia). These temporal expectations lost their power of inspiring imagination because the fulfillment was heralded time and again but never happened.Utopia in terms of a different state of consciousness transfers the catastrophe (the turning point of time and history) into the consciousness of human beings (the prophets of Israel, Buddha, Jesus, in a certain way Confucius, modern New Age movements, etc.). An individual or even collective awakening of consciousness in humans would transform the world from within into a new paradise. The credibility of this model is challenged by the actual suffering in the world, which does not seem to diminish.In actual history these three types occur in mixed forms. The Western idea of... (shrink)

We challenge the idea that a cognitive perspective on therapeutic change concerns only memory processes. We argue that inclusion of impairments in more generative cognitive processes is necessary for complete understanding of cases such as depression. In such cases what is identified in the target article as an “integrative memory structure” is crucially supported by processes of mental model construction.