In his essay “The Crisis in the Teaching of Philosophy” Derrida writes “Philosophy would repeat itself and would reproduce its own tradition as the teaching of its own crisis and as the paideia of self-critique in general. This paideia goes hand in hand, and there is nothing fortuitous about this, with what I will call without taking it lightly, an imperialist self-confidence of philosophy.” In a properly Derridean fashion these lines are haunting for me. What is “imperialist” (...) about philosophy; the self-confidence? Is the confidence imperialist or is it the entire content of the philosophical tradition? Is there something colonial about not only dominating other disciplines and assigning them their regional ontologies, but also about the very discourse of philosophy itself? Of course, this very question presupposes there is such a thing as a “philosophical discourse” that has an identity which is itself a philosophical question. Is there such a thing as identity? If philosophy does not have this discursive identity, is it the crisis that is imperialist, crisis in the sense of constantly being separated from itself, always not having an identity or “never having an identity”? Perhaps in a different yet admittedly still problematic way, does philosophy dominate, colonize, thinking itself, both culturally and conceptually. Derrida continues his essay by forging an alliance between decolonization and deconstruction. It is a curious alliance because it both endorses and rejects philosophy (in a properly philosophical fashion): “If, like philosophy and the deconstruction of the philosophical, decolonization is interminable, it is because it cannot be effective either as simple mode of reappropriation or as a simple mode of opposition or overturning.” (Derrida 2002, 103). (shrink)

Singing is a way of musical expression interwoven into the human beings' very essence. Voice, as an intimate instrument invisible to the eye, demands as fuller use as possible, which includes muscular stamina and refined listening to sounds. In the educational system, singing is a part of a structured programme with the goal of developing singing abilities and musical culture of participants in the educational process in general. Feeling self-confident and having an image of oneself as a competent and (...) qualified expert in the singing area is of the utmost importance for quality work in the profession of preschool teachers or teachers. The goal of this study was to examine how students at the Teacher Education faculty perceive themselves and assess their singing abilities according to the singing elements we should nourish in working with children. The study aimed at examining how much the students enjoy singing activities, how they appraise their sense of self-confidence in singing, and to which extent the feeling of competence in singing is related with the time component of learning. It was investigated how teachers assess their satisfaction and self-confidence in singing, and whether the connection between these constructs and the type and year of study exists. The research involving 162 participants was conducted in the academic year 2021/2022. The results have shown that students of teacher education faculty are satisfied with their singing abilities and evaluate them well. On the other hand, they lack self-confidence and are not self-assured during singing activities. The results of the t-test showed a statistically significant difference in the assessment of satisfaction with singing abilities between students of early and preschool education and teacher education. The Kruskal-Wallis test determined the existence of statistically significant differences between students of higher years of study and those at lower year of studying according to their assessment of satisfaction with singing activities, wherein students at higher study years gave higher assessments. (shrink)

In this article I analyse two complaints of white vilification, which are increasingly occurring in Australia. I argue that, though the complainants (and white people generally) are not harmed by such racialized speech, the complainants in fact harm Australians of colour through these utterances. These complaints can both cause and constitute at least two forms of epistemic injustice (willful hermeneutical ignorance and comparative credibility excess). Further, I argue that the complaints are grounded in a dual misrecognition: the complainants misrecognize themselves (...) in their own privileged racial specificity, and they misrecognize others in their own marginal racial specificity. Such misrecognition preserves the cultural imperialism of Australia’s dominant social imaginary—a means of oppression that perpetuates epistemic insensitivity.Bringing this dual misrecognition to light best captures the indignity that is suffered by the victims of the aforementioned epistemic injustices. I argue that it is only when we truly recognize difference in its own terms, shifting the dominant social imaginary, that “mainstream Australians”can do their part in bringing about a just society. (shrink)

Socialism grew up in opposition to capitalism, just as liberalism developed in reaction to feudalism. Both liberalism and socialism combined potent critiques of the existing socio‐economic order with blueprints for a desirable future society. However, liberalism provides a rather more coherent body of thought than does socialism, and its theories are linked with the emergence of a dominant system combining capitalism and liberal democracy. By contrast, no widespread socio‐economic order has as yet emerged which can be confidently or closely associated (...) with the ideas of socialism. In both cases the relationship between theories and actual systems is a contestable one, but it has been particularly problematic in the history of socialism. (shrink)

This study investigates the three major educational philosophies behind the medical humanities programs in the United States. It summarizes the characteristics of the Cultural Transmission Approach, the Affective Developmental Approach, and the Cognitive Developmental Approach. A questionnaire was sent to 415 teachers of medical humanities asking for their perceptions of the amount of time and effort devoted by their programs to these three philosophical approaches. The 234 responses constituted a 54.6% return. The approximately 80:20 gender ratio of males to (...) females and other demographic data on age and educational background were consistent with other studies of the field of medical humanities.Reflections on the results in Table II indicate that some changes need to take place in the teaching of the medical humanities if the perceived ideal is to be achieved. In order for the current teachers of the medical humanities to think that the appropriate philosophies behind the teaching of the medical humanities are being implemented as they should be, much less time and effort need to be devoted to the Cultural Transmission Approach. With no other published reports on the educational philosophies behind the medical humanities programs, this study created a new knowledge base about this relatively young and rapidly emerging field. (shrink)

In this contribution to Text Matters, I would like to introduce gender into my feminist response to Paul Ricoeur’s hermeneutic phenomenology of the capable subject. The aim is to make, phenomenologically speaking, “visible” the gendering of this subject in a hermeneutic problematic: that of a subject’s loss of confidence in her own ability to understand herself. Ricoeurian hermeneutics enables us to elucidate the generally hidden dimensions in a phenomenology of lost self-confidence; Ricoeur describes capability as “originally given” (...) to each lived body; but then, something has happened, gone wrong or been concealed in one’s loss of confidence. Ricoeur himself does not ask how the gender or sex of one’s own body affects this loss. So I draw on contemporary feminist debates about the phenomenology of the body, as well as Julia Kristeva’s hermeneutics of the Antigone figure, in order to demonstrate how women might reconfigure the epistemic limits of human capability, revealing themselves as “a horizon” of the political order, for better or worse. (shrink)

Real engagement (instead of compliance) -- Clarity -- Context -- Challenge -- Culture -- Conclusion -- Encore.

Richard Rorty’s idealization of public dialogue pits literature and narrative against objectivity and ethics, thus leaving non-intellectual practitioners in the lurch. The evolutionary arc of Rorty’s oeuvre merits an assessment of the historiography he uses to prevent figures like Michel Foucault and Cornel West from being full participants in public dialogue. Miranda Fricker’s account of the collective explains confidence and transparency in an ironized ethical tradition that mediates irony and objectivity. Fricker’s mediation positions West’s use of Foucault’s to re-narrate (...) pragmatism as a way to embrace the process of rendering ethical experience universalizable. Ironized post-philosophical cultures can be explained responsibly by ironists within critically reflective ethical traditions. Confidence in pragmatism occurs when publics admit critical self-reflective inquiry from non-intellectuals. (shrink)

Background Ethical decision-making confidence develops from clinical expertise and is a core competency for nurse leaders. No tool exists to measure confidence levels in nurse leaders based upon an ethical decision-making framework. Aims The objective of this research was to compare ethical decision-making among nurse leaders in the U.S. and three German-speaking countries in Europe by developing and testing a newly constructed Ethical Decision-Making Confidence (EDMC) scale. Methods The cross-sectional survey included 18 theory-derived questions on ethical decision-making (...) confidence which were used to develop the scale. Participants A convenience sample of nurse leaders from the U.S. and three German-speaking countries in Europe who self-identified as holding a leadership position. Ethical Considerations Ethical approval was given by the IRB Board of a U.S. university. Participation in the survey implied voluntary consent. Results The scale’s item structure dimensionality and subscale’s reliability were analyzed and compared between nurse leaders from all four countries. A principal component analysis (PCA) produced a 15-item bi-dimensional EDMC scale yielding a skill-related (9-item) and a behavior-related (6-item) confidence dimension. EDMC subscales showed good-to-excellent internal consistency. In both subscales, U.S. nurse leaders rated their mean EDMC score higher than their German-speaking counterparts in Europe. Discussion This exploratory study is the first of its kind to focus on nurse leaders’ confidence regarding ethical decision-making in an international context. An overarching factor structure was identified, which is shared by the two samples of nurse leaders and to examine (sub)scales’ psychometric properties. Conclusion This newly developed scale is an effective tool for measuring ethical decision-making confidence in nurse leaders. The promising results of this study should be replicated to ensure validity and reliability of the EDMC scale measuring skill-related and behavior-related concepts and include nurse leaders from various cultural, social, and demographic groups. (shrink)

Living in a culture of violence against women leads women to employ any number of avoidance and defensive strategies on a daily basis. Such strategies may be self protective but do little to counter women’s fear of violence. A pervasive fear of violence comes with a cost to integrity not addressed in moral philosophy. Restricting choice and action to avoid possibility of harm compromises the ability to stand for one’s commitments before others. If Calhoun is right that integrity is (...) a matter of standing for one’s commitments then fear for safety undermines integrity. This paper extends Calhoun’s view through arguing that integrity further requires resiliency to protect one’s commitments. My account shows that self-defense training is a key source of this resiliency because it cultivates self-confidence. The practical point is that self-defense training directly counters fear and other passive responses to violence that undermine integrity. The theoretical significance is that violence against women is a social condition threatening integrity. Hence, integrity requires self-protection for more socially minded reasons than moral theorists have previously recognized. (shrink)

As a natural result of globalization and migration from village to city, peace, ease, and happiness of people who have to coexist in cities are extremely important. Beliefs, systems, ideologies, and institutions aim to achieve this. This situation forces individuals and groups who live together, whether they want to or not, to get to know and communicate with each other within a trust environment. The most important factor that makes recognizing segments of society with different characteristics and communicate with them (...) in a healthy way is to develop a culture of coexistence among the community members. Coexistence means that people with different identities and affiliations are united around the citizenship denominator and contributing to the continuation of social life in unity and solidarity. This understanding must be transformed into a cultural consciousness in the community members. Because, polarization, marginalization, discrimination, and violence become common among individuals who live in societies where the culture of living together and the awareness of citizenship are not developed. It is not possible to ensure coexistence only by law. In societies where a culture of cohabitation develops, differences are not seen as a cause of separation, but as a richness that diversifies society and gives dynamism to social life. In societies dealing with political, social, economic, and moral problems, religion, language, race, ethnic identity, and regional sense of belonging might be more likely used as terrorization tools. The self-confidence that accurrate religious knowledge gives to individuals might weaken such a possibility. Islam anticipates a social system that facilitates a pecaful and easeful life for the people. Giving importance to principles such as love, respect, tolerance, justice, consultation, assistance, and solidarity in the Qur'an is an indication of the need for this system. The Prophet Mohammad had the opportunity to apply an example of this system in Madinah anticipatedin the Qur'an in Madinah. After the migration, some principles related to the basic rules of coexistence were included in the Madinah agreement, which the Prophet signed with representatives of different segments living in Madinah. It is very important that these principles are able to shed light on the issues happenin in the recent world. The experience of living together in the time of the Prophet Muhammad (pbuh) should be introduced to the next generations with correct information. Because, The Medina Agreement, which has an important place in the history of Muslims, is an important example of the ability to live together in peace and ease by maintaining differences in society. The Medina Agreement is the first written document that allows different groups of people residing in Medina to live together. The main purpose of this agreement, which the Prophet made with the Jewish, Christian, and polytheistic tribes in Medina after the migration, is to protect the fundamental rights stemming from the citizenship of people who live in the same city by having different faiths and cultural values. If so, the Madinah Agreement might be an example for many societies that recently experience discord and unrest due to their characteristics such as religion, language, race, political thought, and etc. In this regard, this article focuses on the importance of the culture of coexistence in the context of the Madinah Agreement and the process of formation of this culture and offers some suggestionsthat will facilitate peace and ease for different groups living in the same society. Some of these suggestions are as follows: Differences such as language, religion, race, culture, and political thought among the realities of social life should not be seen as an element of discrimination, everyone should contribute to the peace and well-being of society by combining in the common denominator of citizenship. In educational institutions, it should be taken into account values such as human love, respect for the other, tolerance, freedom of thought, empathy, and peace. In addition to educational institutions, all segments operating in the field of law, politics, economics, religion, and media should unite, and thus, should develop a consciousness of citizenship in society, where differences in race, religion, language, culture and political views are seen as richness. (shrink)

The aim of this study was to Analysed the influence of Chinese traditional culture identity education on the positive psychology of university students. The study selected 200 students as the research object and divided into experimental group and control group. The students in the experimental group received traditional cultural identity education courses combined with practical activities, while the control group implemented conventional courses. After implementing the program, students’ learning efficiency is significantly improved and their learning anxiety is reduced. The (...) learning effectiveness, cultural identity, and interpersonal communication barriers of the experimental group students have all improved, and the improvement in positive psychological status of the experimental group is significantly higher than that of the control group. The difference between the two groups is statistically significant. Chinese culture has a long history and contains profound life truth and positive thoughts. Good traditional cultural identity education can cultivate college students’ correct political position and establish correct outlook on life, values and the world. This study showed effective cultural identity education and practical activities in colleges and universities can effectively promote the cultivation of students’ positive psychology, improve students’ self-confidence and enhance national pride. Contribution: The result of this study is applicable for scholars in the field of psychology of religion and the sociology of religion, as well as cultural studies and public theology. (shrink)

This chapter studies the scattered career of Prince Frederick August of Augustenburg (1830–1881). Caught between the German-Danish conflict within the Duchies of Schleswig-Holstein, the Prince escaped from parental pressure as well as a lack of perspectives by delving into the riches of the Indian past. As an amateur-Indologist, he reshaped his self-perception and finally wrote the first Western biography of the Mughal emperor Akbar. The study draws on the Prince’s publications and his surviving handwritten documents and tries to highlight (...) India’s role in his process of gaining self-confidence and self-awareness. (shrink)

We examine the self-deceptive aspects of religion and nationalism. By embracing various religious or political ideals, regardless of their truth, our ancestors could have enhanced their confidence, solidified their social ties, and manipulated their reproductive rivals. This use of culture as one's extended phenotype may increase the spread of misinformation and create global webs of deception and self-deception.

Today, which is described as the information age, it is expected from schools where knowledge is produced, education-training activities are carried out, and education is realized, to raise a self-confident student profile in accordance with the requirements of this age. The learning climate is important in this regard. Learning climate, which is one of the new components used instead of organizational climate and school climate in the climate literature, includes all kinds of factors related to learning ability; human factors (...) are dealt with in many dimensions, especially the virtual/real spaces where learning takes place, and measurements are made with the tools developed to measure the learning climate. The data obtained is a source for improvement studies. In our study, the school learning climate was discussed in terms of school engagement, learning environment, and communication dimensions. As a type of self-efficacy, one of the basic concepts of Social Cognitive Theory, academic self-efficacy, which expresses the students' self-confidence in subjects that require academic study, can be explained as the individual's ability to use effective cognitive strategies in order to learn, effectively manage their learning environment and learning times, and effectively organize their own performance. Academic self-efficacy is considered by researchers in different dimensions, measurements are made with different scales. In our study, academic self-efficacy was handled in cognitive, social and technical dimensions. The main factors that make people strong in the flow of life are self-confidence, critical perspective, success in social relations; basic skills such as interest in any sporting, artistic or cultural field are possible with the students' gain from the school climate. In this case, we can say that having a good wind at school, creating a livable and lovable atmosphere, and sitting on an original and critical ground is only possible with a positive and sustainable school climate. The school climate, which positively nurtures academic self-efficacy, will bring the success of the human elements affected by the climate. A positive school climate and strong academic self-efficacy will become the greatest means of academic success. Measuring the learning climate, interpersonal relationships, role models, expectations, etc. in schools. It can help to understand the quality of life as well as the success and satisfaction of students. The aim of this study is to examine the relationship between the learning climate perceptions of students of higher religion and their academic self-efficacy and academic achievement. In this framework, four basic research questions have been tried to be answered: (i) What is the level of the learning climate and academic self-efficacy perceptions of higher religious education students? (ii) Is there a significant relationship between higher religious education students' learning climate and academic self-efficacy? (iii) Are the age, learning climate and academic self-efficacy beliefs of higher religious education students significant predictors of their academic achievement? (iv) What are the views of higher religious education students regarding their negative perceptions of the learning climate? The triangulation strategy was used in the study, which was patterned with mixed method and convergent parallel research design. In the quantitative section of this study, Academic Self-Efficacy Scale developed by Owen and Froman and adapted into Turkish by Ekici and the School Climate Scale for University Students, developed by Terzi was applied to 1147 students from six faculties, who study in high religious education in public universities within Turkey. In the qualitative part, interview forms were filled in by 18 students from the same faculties. Test of normality was applied to the quantitative data set obtained after the research conducted in May 2019. Independent Samples t-Test, Mann Whitney U Test, Levene test, One-way Analysis of Variance (ANOVA), Scheffe Test, Kruskal Wallis H Test, Pearson Product-Moment Correlation, Polyserial Correlation and Path Analysis were used to analyze the data. Qualitative data were analyzed by descriptive analysis. According to the results of the research, the perception of the learning climate and also of academic self-efficacy in general was negative for of the students of higher religious education. The correlation between general average of School Climate Scale and Academic Self-Efficacy Perception Scale is at medium level. According to the results of the research, the findings were discussed in the light of the literature, and after the comments, various solution suggestions were presented that are thought to provide a positive learning climate in higher religious education, strengthen the academic self-efficacy of higher religious education students and increase their academic success. (shrink)

This paper reports on collaborative research undertaken with the African Australian Christian Impact Centre (CIC) in Perth, Western Australia. It is part of a larger university philosophy outreach program in which the researchers seek to create opportunities for those on the educational and social margins, and young people, to engage in ‘doing philosophy’, and to learn from them about their experiences. We were interested to evaluate whether the collaborative philosophical inquiry methods we use in our university teaching could be beneficial (...) outside of a formal educational setting, for members of the culturally diverse, faith-based community of CIC. In this multi-method evaluative study, we examined the extent to which participation in a series of Community of Inquiry (CoI) sessions improved or did not improve participants’ self-assessment of: (1) their competence and confidence in communicating with others in different contexts; (2) their competence and confidence as a ‘thinker’; and (3) their social competence and confidence. Our findings on ‘communication’ are discussed in this paper. The facilitated philosophical discussions led to insights about ‘speaking out’ and ‘listening’, particularly with respect to participants’ experiences of cultural and generational differences. We suggest that participation in CoI in a faith-based community setting has the potential to significantly increase confidence in communication skills, and lead to greater intergenerational, intercultural, and intercommunity sensitivity. (shrink)

The publication of Frank Furedi's Paranoid Parenting in 2001 was trend-setting in the sense that it addresses parents directly in a way that is intended to be both critical and supportive, by helping parents to look through a sociological lens at their alleged predicament. Furedi's hope is that this will lead to the restoration of parental self-confidence, which he claims to be sorely lacking in contemporary (Western?) society. I argue that such a project would be more likely to (...) succeed if one were to hold a less dim view of the way both parents and other individuals are connected with their own society. By introducing a cultural-hermeneutical perspective on human agency, based on a specific reading of Heidegger and Taylor, I suggest a more constructive way to reconnect parents with the ongoing conversations in their communities and to conceptualise parenting support. (shrink)

The appearance of a modern, self-confident China has started to raise concern in the West. Policies are being re-evaluated, “China competence” is the buzz word of the hour. But these reactions cannot conceal the fact that the West is utterly unprepared to come intellectually to terms with this new reality. Philosophers with sinological knowledge tend to measure China by standards developed in the West and judge it accordingly.This approach to China has been extensively criticized by Hermes Spiegel. (See Hermes (...) Spiegel, China liegt nah, Hamburg: Meiner 2020). Fabian Heubel shows in his new book that the underlying assumptions about China in the current discourse do not only shape the understanding of China, but also hamper the discussion about China between the French- and German speaking academic community. (See Fabian Heubel, Was ist Chinesische Philosophie? Kritische Perspektiven, Hamburg: Meiner 2021, p.188–200). This paper wants to change the perspective and assess the renewed interest in the Chinese intellectual heritage within China from an inner-Chinese, historical perspective. Based on the reading of four commentaries to the classical Confucian text Zhongyong it argues that there is nothing new about this quest for cultural renewal. Contrarily, China has been continuously re-inventing itself by producing new cultural models based on the interpretation of texts seen as constituting the core of Chinese civilization. By introducing four such attempts to revitalize Chinese civilization through exegesis, the paper pursues two different, but related aims. For one, it wants to substitute the static understanding of China for a dynamic one. Only when the interplay of intellectual and historical forces in China is taken seriously, the range, wealth and flexibility of intellectual life in China can be appreciated. Because of these qualities, radically different attitudes, values and political systems can be and were advocated based on the very same tradition. By adopting a historical perspective on the current development in China, the paper wants secondly to open up the possibility of a meaningful dialogue with China. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.4 (2003) 114-121 [Access article in PDF] Art as Part of Daily Life - A Cross-cultural Dialogue between Art and People If encounters with art and artists become part of daily life in a small rural community, and if aesthetic experiences are perceived by its local residents as part of their daily lives, what kinds of humanistic, cultural, and social change take (...) place in the community and in the people involved? By living together in a residential community, and by showing and sharing the process of art making, to what extent can aesthetic, cultural, and social issues and concerns expressed by artists be interpreted by local residents? These are the main issues addressed in this essay. 1 The artistic and aesthetic education provided in the community gradually opened up a dialogue not only between foreign artists as guests and Japanese spectators as hosts, but also between art and people, culture and culture, and people and people within the local community. Outline of the Project The Cultural Exchange House, situated in Yamaguchi prefecture, has accommodated about forty artists-in-residence from abroad for over ten years. The forty artists who have stayed there include painters, potters, sculptors, photographers, pianists, musicians, composers, poets, and writers. Artists are responsible for their travel and living expenses. The use of the house is provided without charge and the needs of the artists are met by volunteers. About half of the artists have been German and the rest from Britain, Belgium, United States, Holland, and Australia. Male and female artists have been nearly equally represented.Beginning with three, there are now sixteen volunteers who felt that the creation of a cultural environment, or more specifically the creation of access to the world of art was important for the community. They saw the need for the local community to provide children and adults with aesthetic experiences that could enrich their internal and external worlds. Increasing numbers of children were leaving the community to attend schools and get jobs, with little possibility of returning. The volunteers felt that one of their roles was to educate children and their parents so that they could encounter values different from their own, develop self-confidence, and take pride in the local community which had such cultural opportunities. They assumed that art could open people's minds to the world outside their existing cultural framework, and that it would be valuable to have artists from the outside world as their neighbors and friends. [End Page 114] Benefits of the Project There are already extensive formal grants available to foreign artists in cities such as Tokyo, Nagoya, and Osaka. However, the people who came to Yamaguchi said that they were especially attracted to life in a rural community; they hoped to experience the "real life" of the Japanese. Since the projectcould offer no grants for travel and other daily expenses, the communitydecided that they had little hope of attracting well-known artists. Instead, they invited younger lesser-known artists with potential, who did not mind the limited conditions and who welcomed a new cultural experience which might stimulate or broaden their approach to art. The contract stated that the artists should participate in cultural exchange programs, such as visiting schools and community centers to hold art workshops, and also, at the end of their stay, to share their experiences of the residency in the form of an exhibition or a concert. The degree to which this contract was kept varied. In general, the artists fulfilled the local people's expectations by holding workshops with children and adults, and did not mind having concerts in the town gymnasium or exhibitions at the community center. Foreign artists had an opportunity to reflect in a quiet environment and further their art. They were also stimulated by the encounter with the culture and people, and felt at home in the Cultural Exchange House.The house is relatively large with more than ten rooms; a dining room,kitchen, toilet, an outside bathroom, a separate studio space, and a... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 37.4 (2003) 114-121 [Access article in PDF] Art as Part of Daily Life - A Cross-cultural Dialogue between Art and People If encounters with art and artists become part of daily life in a small rural community, and if aesthetic experiences are perceived by its local residents as part of their daily lives, what kinds of humanistic, cultural, and social change take (...) place in the community and in the people involved? By living together in a residential community, and by showing and sharing the process of art making, to what extent can aesthetic, cultural, and social issues and concerns expressed by artists be interpreted by local residents? These are the main issues addressed in this essay. 1 The artistic and aesthetic education provided in the community gradually opened up a dialogue not only between foreign artists as guests and Japanese spectators as hosts, but also between art and people, culture and culture, and people and people within the local community. Outline of the Project The Cultural Exchange House, situated in Yamaguchi prefecture, has accommodated about forty artists-in-residence from abroad for over ten years. The forty artists who have stayed there include painters, potters, sculptors, photographers, pianists, musicians, composers, poets, and writers. Artists are responsible for their travel and living expenses. The use of the house is provided without charge and the needs of the artists are met by volunteers. About half of the artists have been German and the rest from Britain, Belgium, United States, Holland, and Australia. Male and female artists have been nearly equally represented.Beginning with three, there are now sixteen volunteers who felt that the creation of a cultural environment, or more specifically the creation of access to the world of art was important for the community. They saw the need for the local community to provide children and adults with aesthetic experiences that could enrich their internal and external worlds. Increasing numbers of children were leaving the community to attend schools and get jobs, with little possibility of returning. The volunteers felt that one of their roles was to educate children and their parents so that they could encounter values different from their own, develop self-confidence, and take pride in the local community which had such cultural opportunities. They assumed that art could open people's minds to the world outside their existing cultural framework, and that it would be valuable to have artists from the outside world as their neighbors and friends. [End Page 114] Benefits of the Project There are already extensive formal grants available to foreign artists in cities such as Tokyo, Nagoya, and Osaka. However, the people who came to Yamaguchi said that they were especially attracted to life in a rural community; they hoped to experience the "real life" of the Japanese. Since the projectcould offer no grants for travel and other daily expenses, the communitydecided that they had little hope of attracting well-known artists. Instead, they invited younger lesser-known artists with potential, who did not mind the limited conditions and who welcomed a new cultural experience which might stimulate or broaden their approach to art. The contract stated that the artists should participate in cultural exchange programs, such as visiting schools and community centers to hold art workshops, and also, at the end of their stay, to share their experiences of the residency in the form of an exhibition or a concert. The degree to which this contract was kept varied. In general, the artists fulfilled the local people's expectations by holding workshops with children and adults, and did not mind having concerts in the town gymnasium or exhibitions at the community center. Foreign artists had an opportunity to reflect in a quiet environment and further their art. They were also stimulated by the encounter with the culture and people, and felt at home in the Cultural Exchange House.The house is relatively large with more than ten rooms; a dining room,kitchen, toilet, an outside bathroom, a separate studio space, and a... (shrink)

In The Tragedy of the Self, Gary F. Greif attributes social violence and individual isolation to a contemporary neglect of a fundamental human need for support that only human culture and interaction can promote and reinforce. Greif bases this interpretation on the works of Heinz Kohut, a psychoanalyst who by degrees transformed Freud's theory of the instincts into a theory of the self. Kohut maintains that every individual fundamentally requires continual human support in order to live with (...) class='Hi'>confidence and hope. Greif introduces Kohut's understanding of the nature, development, and disintegration of the self, analyzes modern and contemporary assumptions regarding the individualistic, anti-social nature of humans, and concludes that contemporary societal assumptions regarding the acceptance of individualism reflect and perpetuate a tragic human condition. Greif argues that the inability of the self to experience a human, fulfilling life is a tragedy intensified by a century of economic and cultural forces promoting social antagonism. A unique and stimulating book, The Tragedy of the Self will appeal to professionals in psychoanalytic psychology, self-psychology, and philosophy as well as academics and students in the Humanities and Social Sciences. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Demonizing the Queen of Sheba: Boundaries of Gender and Culture in Postbiblical Judaism and Medieval IslamTamara AlbertiniDemonizing the Queen of Sheba: Boundaries of Gender and Culture in Postbiblical Judaism and Medieval Islam. By Jacob Lassner. Chicago: University of Chicago Press, 1993. Pp. xv + 281.Jacob Lassner gives a fascinating account of the fate of the Queen of Sheba in both Judaism and Islam. After a careful review of (...) postbiblical Jewish and medieval Islamic sources, the author examines the ways in which Islam appropriated the biblical story of the legendary meeting between the Queen of Sheba (the koranic Bilqis) and King Solomon, and also how Islamized narratives of that same meeting found their way back into Judaism. Following the transformation of the original biblical theme, the reader is led to discover a consensus rarely reached in the history of the two religious communities. It appears that both traditions ended up agreeing that the self-confident biblical Queen of Sheba posed a challenge to the natural, that is, male-dominated, order. Instead of focusing on the Queen's political astuteness, Judaism and Islam eventually viewed her as a subtle seductress and, hence, as (morally) inferior to Solomon. Sometimes the sexual cleverness of the female biblical figure is explained by inventing her a jinn (demon) for mother. Whatever outstanding qualities are left, these can then be imputed to the Queen's superhuman origin. Lassner concludes his book with a rich appendix including valuable Jewish and Islamic source materials in English translation.One wishes Lassner had been aware of the virulent debate kindled by Sheikh Ghazali's book on The Traditions of the Prophet (Beirut, 1990) when Lassner was gathering the materials for Demonizing the Queen of Sheba. Sheikh Ghazali, one of today's leading Muslim scholars, justified female political rule on the basis of a koranic verse referring to the Queen of Sheba: "Lo! I found a woman ruling over them, and she hath been given (abundance) of all things, and hers is a mighty throne" (XXVII.23). Today, Bilqis may go through yet a new metamorphosis and help shape modern Islamic feminism. [End Page 322]Copyright © 2001 University of Hawai'i Press... (shrink)

In this paper we seek to clarify the question of what exactly is meant by an “autonomous” decision or act by focusing on the most fundamental personal condition for deciding or acting autonomously. This basic personal requirement has often been overlooked in recent debates; where it has been seen, it is characterized in ways that are too demanding. What is meant here is an individual form of self-relation that seems to be constitutive for leading a life as a human (...) and is likely to be acquired very early in life. This significant personal self-relation has three essential aspects: a primal sense of “self-confidence”, a basic form of “self-assertiveness”, and a fundamental form of “self-esteem”. We will call this the “triple S condition” for autonomy. Our main thesis is that any decision or action which is not based on this triple S condition cannot be called “autonomous”. (shrink)

The emergence of the incorporation of culture into EFL education is a growing trend in Taiwan. The purpose of the study was to examine: the effects of the ethnographic interview project on Taiwanese students' cognitive development in understanding native English speakers and their cultures; changes in students' self‐awareness and understanding of both the target culture and their own; and students' perceptions of the ethnographic interview project employed in EFL college classes. Data were collected through pre–post questionnaires, oral and written (...) reports, classroom observation and interviews. Results indicated that participation in the ethnographic interview project helped facilitate the development of cross‐cultural awareness and communication skills by providing opportunities for students to gain insight into the values of target language countries, learn to view their own culture in new ways, increase their confidence in using English to communicate and view authentic communication as the goal of EFL learning. The majority of the participants saw the ethnographic interview project as an effective means of facilitating intercultural/interpersonal communication and understanding. (shrink)

Cultural variability in self-enhancement is far more pronounced than the authors suggest; the sum of the evidence does not show that East Asians self-enhance in different domains from Westerners. Incorporating this cultural variation suggests a different way of understanding the adaptiveness of self-enhancement: It is adaptive in contexts where positive self-feelings and confidence are valued over relationship harmony, but is maladaptive in contexts where relationship harmony is prioritized.

This study explored the factorial and concurrent validity of a scale developed for assessing teachers’ self-efficacy beliefs in engaging with diversity in early childhood education settings. According to tests of measurement invariance, the conceptualization of the constructs varied to some extent between Finnish student teachers and qualified teachers. Qualified teachers reported, at the item level, higher confidence in engaging with diversity in mainstream early childhood classrooms than student teachers. Structural equation modeling demonstrated that for both groups, higher levels (...) of reported confidence in planning and implementing inclusive teaching–learning interactions were related to a higher level of closeness during interactions with children. The evidence for concurrent validity may imply beneficial and reciprocal influences between teachers’ confidence in their professional competence and close teacher–child relationships. The implications of the study are discussed from the perspective of teacher training and professional development in the early childhood education context. (shrink)

Recent social and cultural theory has emphasized that in risk culture the achievement of a reflexive self-identity is a key resource, for example, in terms of employment, citizenship and intimacy. Commentators on shifts in the organization of health have also stressed the significance of achieving a self-reflexive identity. So, for example, knowing, self-monitoring subjects have emerged as optimal citizens in relation to health. While there is certainly some critical commentary on these kinds of moves, nevertheless reflexive (...) sexual subjects in relation to health have received less critical attention. In this article, through an analysis of HIV antibody testing and, in particular, by looking at the making of reflexivity through the practice of testing, I consider the emergence of a heterosexuality defined in terms of reflexivity. In so doing I suggest that reflexivity should not be understood - as many commentators suggest - as an effect but rather as constitutive of risk culture. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist Meditation for the Recovery of the Womanist Self, or Sitting on the Mat Self-Love RealizedMelanie L. HarrisIn this essay, I will argue that Womanist-Buddhist dialogue is beneficial not only for advancing theory in our respective disciplines, but for the practice of social justice. In the dialogues for which we gathered, we followed a process of learning inspired by chavruse, the method of Torah and Talmudic study (...) found in yeshivas, in which one reads a text with friends, in order to see and understand in ways that would be impossible for individuals alone. The mutually constitutive project of Womanist-Buddhist engagement with Buddhist texts has helped to shift the boundaries within Womanist religious thought and Buddhist studies. We are grateful for the trust—essential to any healthy dialogue—embodied in our work together, and for the deep humility and honor that has been shown by all who are engaged in the process.The Buddhist "self": A Womanist PerspectiveIn a conversation with a friend recently, I was encouraged to hold on to the humanness that suffering teaches by being fully present with a broken heart. My grief was offered tea, and I was invited to join in the depths of suffering for a "spell," sharing stories of strength and longing, through a process of healing meditation. I hear this invitation echoed in essays by Alice Walker in We Are the Ones We've Been Waiting For: Inner Light in a Time of Darkness, as well as in the work of Jan Willis. Both scholars are committed to telling the truths in women's stories and uncovering the "true self" through spiritual means. Here, I present some reflections on how engaging Buddhist texts as a Womanist scholar opens up a new perspective on the Womanist theme of self-love and how this can shift our understanding of the Buddhist self.The "Buddhist self," you say? Although Buddhism insists there is "no self"? Yes! The concept of no-self in Buddhism is often equated with "dissolving" the self; I would argue that Buddhist contemplative practices can be seen and experienced as form of healthy self-love and self-care, necessary to sustain activists' work for compassionate justice. According to Walker's definition, a Womanist "Loves herself. Regardless."1 To consider Buddhist meditation as a strategy of self-love and social justice [End Page 67] helps us to see why so many African American women are turning toward Buddhism as a religious orientation.Buddhist meditation invites one to overcome oppression and transform the self and the community, by raising consciousness through a true turning or shifting of mind, in a manner that produces clarity of thought and inner peace. As the Buddhist nun Pema Chödrön has observed, most people who are not raised Buddhist come to Buddhism because they are suffering and trying desperately to get out of dukkha. However, when confronted with the First Noble Truth that suffering is just part of life, many people turn away from meditation, pack up their sitting mats, and return home to habitual patterns.Sitting still on the mat for a long time, for any length of time really, seems to most beginners like an otherworldly commitment—unless of course, one has reason to stay, reason to change. As Willis has observed, most people of African descent do have reason.2 She says Buddhism offers at least three major gifts to African Americans—I would add Womanists here—and to all people of color who have experienced historical traumas such as slavery, exploitation, and cultural genocide. They are: (1) confidence in our humanity—a special gift to a people who have endured four hundred years of slavery and oppression, in which the very essence of our humanity was consistently ravaged; (2) a way of being in the world that emphasizes self-love and inner and communal wholeness; and (3) a method for dealing with the frustrations, disappointments, and anger left behind by multilayered oppressions. Rather than negating the self, and everyone else around, by succumbing to practices of patriarchy, or by falling into the traps of internalized oppression, or by pulling out our hair after upsetting meetings, or by indulging... (shrink)

This book invites you into conversation with some of the great minds who have formed history; those who have thought and dreamed great things, shaping and moulding the culture and the civilisation we have inherited. Silent Legacy is the story of philosophy: from ancient Greece to the contemporary West; a primer, an introduction to digging a little deeper. In this book we see the gradual rippling out of Kantian consequence; from Nietzsche's deconstruction of objective morality, to Kierkegaard's subjectivity, Wittgenstein's deconstruction (...) of self, Foucault's critique of power, and Derrida's deconstruction of language. The gradual loss of confidence in philosophy, and in the objective knowability and reality of the world, leaves us standing at the cross-roads once more. We observe how one thinker's words inspire or infuriate another, prompting them to more words and action. We ponder the cost of all this, considering the massive intellectual and social repercussions, for instance, of Rousseau's, Nietzsche's and Derrida's work. As ideas permeate down from the academic ivory tower to the street, the pub and the cafe, we can see them begin to affect wider culture and the way we live our lives. Platonic longing for the transcendent, Aristotelian scientific method, Nietzschean rejection of weakness, Rousseau's emphasis on freedom, Cartesian dualism or postmodern suspicion of authority - we can see them all in our contemporary world, still forming our legal, cultural, moral and popular culture. To grapple with these giants of philosophy, politics and thought, we must be brave and unafraid, but more than that, willing "to strive, to seek, to find" and, if yielding, doing so only to conviction and truth. (shrink)

Misinformation about the novel coronavirus is a pressing societal challenge. Across two studies, one preregistered, we assess the efficacy of two ‘prebunking’ interventions aimed at improving people’s ability to spot manipulation techniques commonly used in COVID-19 misinformation across three different languages. We find that Go Viral!, a novel five-minute browser game, increases the perceived manipulativeness of misinformation about COVID-19, improves people’s attitudinal certainty in their ability to spot misinformation and reduces self-reported willingness to share misinformation with others. The first (...) two effects remain significant for at least one week after gameplay. We also find that reading real-world infographics from UNESCO improves people’s ability and confidence in spotting COVID-19 misinformation. Limitations and implications for fake news interventions are discussed. (shrink)

It has been observed that some groups in society tend to report their health to be better than would be expected through more objective measures. The available evidence suggests that while variations in self-assessed measures of health may act as good proxies of mortality and morbidity in homogeneous populations, in some groups, such as the Aboriginal and Torres Strait Islander communities of Australia, these subjective measures may provide a misleading picture. Useful insights into the formation of health perceptions can (...) be drawn from a range of disciplines, in particular, from social comparison theories, models of illness behaviour, survey literature and linguistics. These theories and models help to provide an understanding of the different ways in which illness may be perceived, evaluated and acted upon by different kinds of people. Such considerations can have very direct implications for those planning and evaluating public health programs as well as those responsible for funding such programs. (shrink)

A study of contemporary America's demand for the cultural confidence game of performance politics.

Two studies tested whether observers could differentiate between two facets of pride—authentic and hubristic—on the basis of a single prototypical pride nonverbal expression combined with relevant contextual information. In Study 1, participants viewed targets displaying posed pride expressions in response to success, while causal attributions for the success (target's effort vs. ability) and the source of this information (target vs. omniscient narrator conveying objective fact) were varied. Study 2 used a similar method, but attribution information came from both the target (...) and an omniscient narrator; the congruence of these attributions was varied. Across studies, participants tended to label expressions as authentic pride, but were relatively more likely to label them as hubristic pride when (a) contextual information indicated that targets were arrogant and (b) no mitigating information about the target's potential value as a hard-working group member (i.e., that success was actually due to effort) was presented. (shrink)

Jerome Bruner is one of the grand figures of psychology. From his role as a founder of the cognitive revolution in the 1950s to his recent advocacy of cultural psychology, Bruner's influence has been dramatic and far-reaching. Such is the breadth of his vision that Bruner's work has inspired thinkers in many of the major areas of psychology and has had a powerful impact on adjacent disciplines. His writings on language acquisition, culture and education are of profound and enduring (...) importance. Focusing on the dominant themes of language, culture and self, this volume provides a comprehensive exploration of Bruner's fertile ideas and a considered appraisal of his legacy. With a distinguished list of contributors including Jerome Bruner himself, the result is an outstanding volume of interest to students and scholars in psychology, philosophy, cognitive science, anthropology, linguistics, and education. Among the contributors are Judy Dunn, Howard Gardner, Clifford Geertz, Rom Harré, David Olson, Edward Reed, Talbot Taylor, Michael Tomasello, and John Shotter. The volume is framed by an editorial introduction that considers the distinctively philosophical dimensions of Bruner's thought, and a final chapter by Bruner himself in which he re-examines prominent themes in his work in light of issues raised by the contributors. The volume will be invaluable to students and researchers in the fields of psychology, cognitive science, education, and the philosophy of mind. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Threat to Selfhood: Moral Distress and the Psychiatric Training CultureEsther NathansonWhile many medical specialties offer to heal, or even cure, psychiatry—uniquely—places the doctor–patient relationship at the center of the therapeutic effort. Psychiatrists must possess a complex and challenging combination of broad medical knowledge, finely honed interpersonal and analytic skills and confidence in their abilities, despite limited understanding of the workings of the brain. Inpatient psychiatry in particular (...) demands a degree of strength to withstand emotional, and sometimes physical, assault from patients who may be suicidal, desperate, paranoid, aggressive or delusional. Beyond these abilities, a good psychiatrist must have robust but ‘therapeutically porous’ emotional boundaries that allow genuine empathy for the patient but, at the same time, limit internalization of the patient’s anguish as the practitioner’s own: the exquisite balance of ‘self–versus–other’ in the therapeutic encounter.Unfortunately, during my psychiatry residency in the UK, development of these intangible but essential boundaries was entirely absent from the curriculum. Early in training I struggled with my tendency to become an emotional chameleon with feelings and energies buffeted around by the prevailing emotions of each patient that walked through the door. I felt that patients expected me to offer tidy explanations for their suffering and provide answers to profound questions of meaning; to make the world a safe and understandable place. Given the complexity of mental illness and its interplay with social circumstances this was naïve and, I now realize, often unnecessary, but the weight of responsibility was unbearable. I was also completely unprepared for the intensity of human suffering I saw, and wholly unready to provide the level of interpersonal engagement required for genuine healing. My own emotional integrity felt threatened by the depth of patients’ needs, and my response—both physical and emotional—was intense and frightening.Much of my distress resulted from the profound and inevitable tension between the empathy necessary to comprehend patients’ experiences, which were often extreme and bewildering, and the need for resilience and self–protection at a time when my grasp of psychological theories and treatment practices was still rudimentary. I felt guilty that patients bore the brunt of my inexperience, and duplicitous purporting to help while burdening them with intolerable drug side–effects and stigmatizing, albeit effective, treatments such as electroconvulsive therapy (ECT). Time constraints and guidance from senior faculty encouraged expediency over treatment efficacy or durability; psychopharmacology was prioritized over the psychotherapeutic techniques and psychosocial interventions I found more effective for many patients. During the phase of our training that took place in a rambling, now defunct, asylum in the U.K, visits to the locked ward, which was reserved for patients considered a danger to others, were usually prompted by nurses’ requests for chemical restraint, the ‘pharmaceutical strait–jacket’. I was deeply uncomfortable with the role of ‘restrainer’ but had insufficient experience or seniority to propose other methods. It was only when, years later, I investigated re–training in the U.S that the senior psychiatry resident at a well–known program told me gently, ‘Oh, we assume that students will have a breakdown in their first year, so we have systems in place to help’. I’ll never forget those words; they are, to this day, the only validation of the emotional toll of my early training years.Adding to my discomfort were various ethically dubious administrative practices, the most troubling being the clinic’s unwillingness to disclose to patients that we were trainees, with little clinical experience. Senior faculty were dismissive when I asked whether my first psychotherapy patient had been told I was a trainee, indeed that I had never conducted psychotherapy before. My question was greeted with amusement and an assurance that, although she had not been told, I (not the patient, interestingly) would do fine.Due to the large number of no–shows in psychiatric outpatient clinics it was also standard practice to triple–book appointment times on the [End Page 115] assumption that one or more patients would fail to attend. Not uncommonly, more than one patient would arrive for the same appointment, leaving others to suffer agonizing waits that were often intensified by the deep discomfort... (shrink)

Authenticity in Culture, Self, and Society addresses the problems surrounding the concept of authenticity by offering its first sociological analysis. Compiled by a team of experts from a variety of disciplinary backgrounds, it provides readers with a survey of original empirical studies focused on its experience, negotiation, and social relevance at the levels of self, culture, and specific social settings.

With the continuous enrichment of material life and the increasing improvement of spiritual life, the quality of life of people in the new era has improved comprehensively. After achieving technological advancements, further improving people's living standards will become the first priority, and indicators concerning quality of life will become more important, including spiritual needs, environmental conditions and social order. In particular, the degree of spiritual and cultural satisfaction is a prominent indicator for consideration. The current research investigates how new-age (...) art is changing and how it may affect society dynamics in the future. It explores how new-age art, as a phenomenon in culture, adjusts to shifting environments, emphasizing the social roles, realization of values, and influencing elements of the art. With a focus on spiritual and cultural fulfillment, the study highlights the value of art in improving people's quality of life while taking into account elements such as social order, environmental influences, and spiritual demands. The primary goal is to comprehend the ways in which new age art raises living standards and general well-being. The results demonstrate the lasting contributions that new-age art makes to enjoyment, cultural transmission, and education, thereby reaffirming its important position in society. The paper emphasizes how crucial the socialist culture sector with Chinese characteristics will become to the future economic framework. This study found that new-age art continuously produces excellent literary and artistic works in addition to preserving traditional Chinese culture and fostering cultural self-confidence through its support for the improvement of living standards and industrial growth. This illustrates its practical importance in upholding economic supremacy and promoting cultural advancement. (shrink)

The aim of the present study was to investigate the association between grandiose narcissism and the feeling of distress. We referred to the narcissistic admiration and rivalry model. We hypothesized that people with high narcissistic admiration would experience less distress and fear and that intellectual self-confidence would account for this relationship. We examined two dimensions of grandiose narcissism using Narcissistic Admiration and Rivalry Questionnaire, self-assessed intelligence, and various aspects of distress in two studies. In Study 1, we (...) assessed distress, related to performance in an intelligence test, and in Study 2 we measured fear related to the COVID-19 pandemic. In both studies, narcissistic admiration was inversely related to distress/fear, and this relationship was fully mediated by self-assessed intelligence. Narcissistic rivalry was unrelated to both distress and self-assessed intelligence. These findings emphasize the importance of self-views related to intelligence for those with high narcissistic admiration. In particular, intellectual self- confidence plays an important role in reducing distress among narcissists. (shrink)

This study aimed to meta-analyze the relationship between self-management and exercise self-confidence, satisfaction, and commitment in both modern and traditional martial arts among Korean practitioners. We examined the level of sports participation and different martial arts sports as potential moderating variables. In total, 22 studies yielded 299 individual effect sizes and were included in the final meta-analytic pool. The analyses revealed a moderate effect of self-management on exercise satisfaction and self-confidence; and a large effect (...) self-management on exercise commitment. Especially, the effect of the training dimension of self-management was large on exercise commitment and satisfaction, while that of the mental dimension was large on exercise self-confidence. The effects of self-management on exercise satisfaction, commitment, and self-confidence were large in judo, Ssireum, and wrestling, respectively. Finally, the use of self-management was relatively more effective for non-elite participants than for elite practitioners. Our results highlight the effectiveness of self-management to enhance Korean martial arts practitioners’ exercise self-confidence, commitment, and satisfaction, findings that may potentially be extended internationally and to other types of sports; further, they showcase the importance of the promotion of interventions and educational programs on how to incorporate/employ self-management in athletes’ sports training. (shrink)

In the last three decades, ongoing debates on the epistemic features of democratic decision making have influenced the way we conceive the basic terms of democratic theory, such as inclusion, participation, public reason, and collective autonomy.1 Within these debates, attention has been given to the role played by mobilized collectives in the generation of the knowledge necessary for the enhancement of the epistemic quality of those processes. However, little attention has been given to a further epistemic function of mobilizations: the (...) innovations they have brought about in the very practices within which new knowledge and perspectives are generated. Using... (shrink)

The combination of student Self-Regulation (SR) and the context of Regulatory Teaching (RT), each in varying degree, has recently been demonstrated to have effects on achievement emotions, factors and symptoms of stress, and coping strategies. The aim of the present research study is to verify its possible further effects, on academic behavioral confidence and procrastination. A total of 1193 university students completed validated online questionnaires with regard to specific subjects in their degree program. Using an ex post facto (...) design, multivariate analyses and structural equation modeling (SEM) were carried out in order to test the relationships predicted by the model. SR and RT had a significant joint effect in determining the degree of academic behavioral confidence and of procrastination. Academic behavioral confidence also significantly predicted reasons for procrastinating, and these in turn predicted activities of procrastination. Conclusions are discussed, insisting on the combined weight of the two variables in determining academic behavioral confidence, reasons for procrastinating and activities subject to procrastination, in university students. Implications for guidance and educational support of university students and teachers are analyzed. (shrink)