Responding to serious environmental problems, requires urgent and fundamental shifts in our day-to-day lifestyles. This paper employs a qualitative, cross-cultural approach to explore people’s subjective self-reflections on their experiences of pro-environmental behavioral spillover in three countries; Brazil, China, and Denmark. Behavioral spillover is an appealing yet elusive phenomenon, but offers a potential way of encouraging wider, voluntary lifestyle shifts beyond the scope of single behavior change interventions. Behavioral spillover theory proposes that engaging in one pro-environmental action can catalyze the performance (...) of others. To date, evidence for the phenomenon has been mixed, and the causal processes governing relationships between behaviors appear complex, inconsistent and only partly understood. This paper addresses a gap in the literature by investigating accounts of behavioral spillover in three diverse cultural settings using qualitative semi-structured interviews. The analysis shows that while around half of participants overall who were questioned recalled spillover effects, the other half had not consciously experienced spillover. There were few significant differences across cultures, though some forms of spillover effects were reported more in some cultures than others. More environmentally-engaged participants across all three countries were significantly more likely to experience spillover than those who were less engaged. Accounts of within-domain spillovers were most commonly reported, mainly comprising waste, resource conservation and consumption-related actions. Accounts of between-domain spillover were very rare. Recollection of contextual and interpersonal spillover effects also emerged from the interviews. Our findings suggest that more conscious behavioral spillover pathways may be limited to those with pre-existing environmental values. Behavioral spillover may comprise multiple pathways incorporating conscious and unconscious processes. We conclude that targeting behavioral catalysts that generate more socially diffuse spillover effects could offer more potential than conventional spillover involving a single individual. (shrink)

Participants were unknowingly exposed to complex regularities in a working memory task. The existence of implicit knowledge was subsequently inferred from a preference for stimuli with similar grammatical regularities. Several affective traits have been shown to influence AGL performance positively, many of which are related to a tendency for automatic responding. We therefore tested whether the mindfulness trait predicted a reduction of grammatically congruent preferences, and used emotional primes to explore the influence of affect. Mindfulness was shown to correlate negatively (...) with grammatically congruent responses. Negative primes were shown to result in faster and more negative evaluations. We conclude that grammatically congruent preference ratings rely on habitual responses, and that our findings provide empirical evidence for the non-reactive disposition of the mindfulness trait. (shrink)

Recent work has suggested that our cognitive biases and moral psychology may pose significant barriers to tackling climate change. Here, we report evidence that through status and group-based social influence processes, and our moral sense of justice, it may be possible to employ such characteristics of the human mind in efforts to engender pro-environmental action. We draw on applied work demonstrating the efficacy of social modeling techniques in order to examine the indirect effects of social model status and group membership (...) on pro-environmental action tendencies. We find evidence that high- status models increase pro-environmental action, in part, through making such actions seem morally fairer to undertake. This effect of high-status models only occurs when they share a meaningful ingroup membership with the target of influence. Further, we find evidence that this conditional effect of high-status models may also have a direct impact on action tendencies. While the exact behaviors that are influenced may vary across student and non-student samples, we argue that a focus on the “justice pathway” to action and the social-cognitive features of models may offer a good opportunity for cognitive and behavioral scientists to integrate insights from basic research with those stemming from more applied research efforts. (shrink)

This volume of new essays is based on a conference with the same title held at the University of Exeter in 2005. All those speaking on that occasion have written chapters in this volume, along with Riccardo Chiaradonna whose chapter has been specially prepared for the volume. The aim of this volume, like the conference on which it is based, is to contribute to the upsurge of new research on Galen by focusing on a topic that bridges the interests of (...) specialists in ancient medical history and Classicists and philosophers more generally. The conference also represents the convergence of two current focuses of research in the Department of Classics and Ancient History at Exeter, on ancient medicine especially Galen and on Hellenistic and Imperial Greek culture more generally"--Provided by publisher. (shrink)

This chapter begins with Augustine of Hippo’s curious assumption, in The City of God, that in The Golden Ass the claim to have been transformed into a donkey was Apuleius’, rather than that of the fictional narrator, Lucius. Why should Augustine have made such a glaring error? The chapter argues that antiquity lacked a strong sense of ‘the narrator’. What we tend to call ‘first-person’, antiquity would have understood as ‘fictional autobiography’, in which the author illusionistically impersonates the narrating character.

Barbados is a center of international genetic research premised on race. Drawing on ethnographic fieldwork following Johns Hopkins studies carried out in Barbados, this article explores this travel for research. This biomedical science relies on a conflicting significance of Barbados: as a site of suffering, due to the disparities of disease, and, conversely, a site of ease, playing on desires and pleasures of escaping too much asceticism in biomedicine. For the American researchers, Barbados becomes a locus of desire to ethically (...) address the African diaspora without the quandaries of accusations and recriminations experienced in carrying out such work in urban America. The concept of cathartic science is used to describe an endeavor that creates a controlled space to know and act on some perceived sufferer without risk of being complicit in the suffering. These medical migrations of researchers to Barbados are paralleled by Bajan families participating in the American studies as a kind of proxy medical migration to the US, bitterly reflecting on the care available to them at home. This article explores the motives of this mutual travel, as a biomedicalized Barbados becomes a spectral figure for patients and researchers fraught with race, injustice, and desire. The article extends the concept of cathartic science from genomics of race to medical anthropology to foreground the desires and anxieties of any science of suffering. (shrink)

Were the Greek novels titled according to a consistent convention? This article confronts the view that the original titles were always historiographical in form (Assyriaka, Lesbiaka, Aithiopika, etc.) and that readers were thus steered to expect, in the first instance, realistic narrative. Examining the evidence in detail, it argues that the formula the novels were likeliest to have shared was ta kata + girl's name (or girl's + boy's names). On this basis, it is concluded that what the titles of (...) the novels promised was primarily invasive narratives of private life. (shrink)

Other Greek novels open in poleis, before swiftly shunting their protagonists out of them and into the adventure world. Why does Achilles Tatius' Leucippe and Clitophon open in a house , and stay there for almost one quarter of the novel? This article explores the cultural, psychological, and metaliterary role of the house in Achilles, reading it as a site of conflict between the dominant, patriarchal ideology of the father and the subversive intent of the young lovers. If the house (...) principally embodies the authoritarian will of the father to order and control, it nevertheless provides the lovers with opportunities to re-encode space opportunistically as erotic. The house cannot be reconstructed archaeologically , but it is nevertheless clearly divided into different qualitative zones—diningroom, bedrooms, garden—each of which has its own psychosocial and emotional texture, its own challenges, and its own resources. Achilles' modelling of the house may reflect Roman ideas of domestic aristocratic display, and perhaps even the influence of Roman literature. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:...

Cet article se penche sur la représentation de la famille des Éolides dans le Catalogue des femmes du pseudo-Hésiode. Les Éolides, qui apparaissent très tôt dans le cycle mythique (et de façon particulièrement proche de la phase originelle de la vie humaine dans laquelle dieux et mortels ont été convives), présentent un cas remarquable de jalousie du divin. Ils cherchent en particulier à rivaliser avec la divinité en faisant usage d’artefacts humains : le langage, l’artisanat, le spectacle. Cette emphase sur (...) l’artificiel implique la croyance, parmi certains d’entre les Éolides (croyance qui cependant n’est pas à première vue assumée par le poème) que la divinité peut être elle-même considérée comme une invention humaine. On peut contextualiser cette croyance en la comparant aux forces culturelles de créativité technologique plus vastes à la période archaïque, en particulier au développement des représentations artistiques des dieux. (shrink)

The Romans commanded the largest and most complex empire the world had ever seen, or would see until modern times. The challenges, however, were not just political, economic and military: Rome was also the hub of a vast information network, drawing in worldwide expertise and refashioning it for its own purposes. This fascinating collection of essays considers the dialogue between technical literature and imperial society, drawing on, developing and critiquing a range of modern cultural theories. How was knowledge shaped into (...) textual forms, and how did those forms encode relationships between emperor and subjects, theory and practice, Roman and Greek, centre and periphery? Ordering Knowledge in the Roman Empire will be required reading for those concerned with the intellectual and cultural history of the Roman Empire, and its lasting legacy in the medieval world and beyond. (shrink)

Recent research on “psychotherapy” in Greek philosophy has not been fully integrated into thinking about philosophy as a way of life molded by personal relationships. This article focuses on how the enigma of Socratic eros sustains a network of thought experiments in the fourth century BCE about interpersonal dynamics and psychical transformation. It supplements existing work on Plato's Symposium and Phaedrus with comparative material from Aeschines of Sphettus, Xenophon, and the dubiously Platonic Alcibiades I and Theages. In order to select (...) and illuminate commonalities among all of these, it also draws critically upon Jacques Lacan's psychoanalytic technique and his numerous comparisons between Socrates and psychoanalysts. What emerges is a more complex and qualified but no less sincere appreciation for the ideal of reflective, cooperative aspiration toward Beauty portrayed in Plato's dialogues. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Bridge From Analysis to Action:Psychodynamic Analyses of Religion and Michael S. Hogue's American ImmanenceAJ Turner (bio)I. IntroductionThe purpose of this essay is to work constructively with Michael S. Hogue's groundbreaking American Immanence: Democracy for an Uncertain World to demonstrate how psychodynamic analyses of religion are essential theoretical allies in the fight for resilient democracy. The "revolution in mind"1 that psychodynamic approaches contribute, especially in their analyses of religion, (...) both complements and complicates socio-political theory as a whole. In the improvisational spirit of "yes-and," the goal here is not to identify and decry the failures and shortcomings of Hogue's theopolitical vision but rather to inspire the recovery of a sibling discourse—a kind of "rebirth of a forgotten alternative"2—that also draws deeply from the American immanental tradition in order to add psychodynamic depth to Hogue's timely and important analysis. Psychodynamic theories of religion shed light on how symbolic identifications, including and especially ultimate concerns, structure personal and collective experience. By engaging religion and theology sympathetically, constructively, and creatively, theorists such as Rollo May, Gordon Allport, Karen Horney, Erich Fromm, and Ernest Becker departed from the skepticism, reductionism, and dismissal that characterized psychoanalytic analyses of religion in the wake of Freud.3 Each of these figures, and especially Becker whose work will be a focus in this essay, are noteworthy interlocutors for extending Hogue's theopolitical theorizing of resilient democracy, particularly in how they drew unique inspiration from the American immanental tradition [End Page 44] in their social analyses. In this respect, they provide a more robust theorization of the psychosocial conditions of the associational ethos needed to connect Hogue's conception of resilient democracy with forms of agonistic organization and democratic activism. Briefly stated, psychodynamic approaches are a helpful bridge for connecting these proposals to strategies of organization, their impediments, and collective action.In this way, both psychodynamic analyses of religion and Hogue's theopolitical innovation insist that no revolutionary political change is possible, and certainly not of the kind or scale needed to counter our wickedly entangled global crises, without a deep engagement with theological imaginaries. They differ, however, in their theoretical aims. Whereas Hogue compellingly argues for the political upshot of a theology deriving from the American immanental tradition, psychodynamic analysts of religion focus on the function of ultimate concerns in individual and collective life. In other words, American Immanence rests on a methodology of analyzing the philosophical and theological assumptions that have contributed to our climate crises and then presenting clear and compelling articulation of an alternative paradigm meant to open up new ways of being. In contrast psychodynamic analyses leverage conceptual clarity of psychic reality for the fundamentally therapeutic aim of transformation. At their best, both approaches share what could be called an etiological orientation to ontological questions in order to provide liberative alternatives through rational understanding and clarification, but the terrain, and thus the problems they hope to mitigate in their analyses are focused differently. Extending the visual metaphor, they are different lenses highlighting different areas of the same landscape. Furthermore, it must be said that neither are sufficient in themselves, but the psychodynamic theorists of religion to be highlighted in this essay share deeply with Hogue's heading in American Immanence.II. A Problematic AssumptionIn emphasizing and attempting to explain4 the role of non-rational processes in the both individual and social processes of perception and organization of experience, psychodynamic theories confound a widely held and problematic assumption that the triumph of rational analysis is the hallmark for building the society to which we should aspire. Political theory in general, [End Page 45] especially as it has taken its cues from a rationalist legacy about the inherently liberating force of Reason, has been weighted toward an assumption that its task of exposing the mystifications of power would suffice in inspiring more "rational" and therefore necessarily equitable social organization. This speaks to the longstanding socio-political interest in "consciousness raising" tactics, which are often meant to dispel "false consciousness." It even comes across in the emphases of Deweyan pragmatists on education. Psychologists of all stripes point out that this approach... (shrink)

The 'Second Sophistic' is arguably the fastest-growing area in contemporary classical scholarship. This short, accessible account explores the various ways in which modern scholarship has approached one of the most extraordinary literary phenomena of antiquity, the dazzling oratorical culture of the Early Imperial period. Successive chapters deal with historical and cultural background, sophistic performance, technical treatises (including the issue of Atticism and Asianism), the concept of identity, and the wider impact of sophistic performance on major authors of the time, including (...) Plutarch, Lucian and the Greek novelists. (shrink)

A. W. Price explores the varying ways in which context is relevant to our reasoning about what to do.

For many Christians, personal experiences of God provide an important ground or justification for accepting the truth of the gospel. But we are sometimes mistaken about our experiences, and followers of other religions also provide impressive testimonies to support their religious beliefs. This book explores from a philosophical and theological perspective the viability of divine encounters as support for belief in God, arguing that some religious experiences can be accepted as genuine experiences of God and can provide evidence for Christian (...) beliefs. (shrink)

The Human A Priori is a collection of essays by A. W. Moore, one of them previously unpublished and the rest all revised. These essays are all concerned, more or less directly, with something ineliminably anthropocentric in our systematic pursuit of a priori sense-making. Part I deals with the nature, scope, and limits of a priori sense-making in general. Parts II, III, and IV deal with what are often thought to be the three great exemplars of the systematic pursuit of (...) such sense-making: philosophy in the case of Part II, ethics in the case of Part III, and mathematics in the case of Part IV. Much of the attention throughout is devoted to the work of other philosophers: Kant and Wittgenstein feature prominently, and five of the essays take the form of reviews or critical notices of recent work in philosophy. But the interest in never purely exegetical. One of the lessons that emerges from the essays, either in opposition to the views of these other philosophers or by invocation of their views, is that we humans achieve nothing of real significance in philosophy, ethics, or mathematics except from a human point of view, and hence that all three of these pursuits can be said to betoken what may reasonably be called 'the human a priori'. (shrink)