Anosognosia for hemiplegia is a lack of awareness about paralysis following stroke. Recent explanations use a ‘forward model’ of movement to suggest that AHP patients fail to register discrepancies between internally- and externally-generated sensory information. We predicted that this failure would impair the ability to recall from memory whether information is internally- or externally-generated . Two experiments examined this prediction. Experiment 1 demonstrated that AHP patients exhibit a reality monitoring deficit for non-motor information , whilst hemiplegic controls without anosognosia perform (...) like age-matched healthy volunteers . Experiment 2 explored if this deficit occurs when AHP patients discriminate performed, imagined, or observed movement. Results showed impaired reality monitoring for movements in AHP and nonAHP patients relative to HVs. Findings suggest that reality monitoring processes not directly related to movement, together with a failure to reality monitor movements, contribute to the pathogenesis of AHP. (shrink)

Let [Formula: see text] be a monster model of an arbitrary theory [Formula: see text], let [Formula: see text] be any tuple of bounded length of elements of [Formula: see text], and let [Formula: see text] be an enumeration of all elements of [Formula: see text]. By [Formula: see text] we denote the compact space of all complete types over [Formula: see text] extending [Formula: see text], and [Formula: see text] is defined analogously. Then [Formula: see text] and [Formula: see (...) text] are naturally [Formula: see text]-flows. We show that the Ellis groups of both these flows are of bounded size, providing an explicit bound on this size. Next, we prove that these Ellis groups do not depend on the choice of the monster model [Formula: see text]; thus, we say that these Ellis groups are absolute. We also study minimal left ideals of the Ellis semigroups of the flows [Formula: see text] and [Formula: see text]. We give an example of a NIP theory in which the minimal left ideals are of unbounded size. Then we show that in each of these two cases, boundedness of a minimal left ideal is an absolute property and that whenever such an ideal is bounded, then in some sense its isomorphism type is also absolute. Under the assumption that [Formula: see text] has NIP, we give characterizations of when a minimal left ideal of the Ellis semigroup of [Formula: see text] is bounded. Then we adapt the proof of Theorem 5.7 in Definably amenable NIP groups, J. Amer. Math. Soc. 31 609–641 to show that whenever such an ideal is bounded, a certain natural epimorphism 863–932]) from the Ellis group of the flow [Formula: see text] to the Kim–Pillay Galois group [Formula: see text] is an isomorphism. We also obtain some variants of these results, formulate some questions, and explain differences which occur when the flow [Formula: see text] is replaced by [Formula: see text]. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Save Us From Being Saved:Girard's Critical SoteriologySimon J. Taylor (bio)One of the most striking things about the work of René Girard is that it is an overarching critique of what it is to be saved. The paradox that Girard presents us with is that "salvation" is something from which we must be saved. This combination of salvation as something that must be avoided and something we desperately need appears (...) to have the characteristic of a "double bind," about which Girard has written so much.1 Are we then, even within Girard's own thesis, bound to the mimetic doubling of need and revulsion that can end only in the expulsion or death of a common victim? It is this question that I hope to explore in this article.Girard's Critique Of SalvationTo set out Girard's critique of salvation, it is first necessary to see that what he has come to call the victimage mechanism ("mécanisme victimaire") is, in fact, salvation. Girard's thesis states that desire is mimetic, based on the imitation of another's desire. "Desire is always an imitation of another desire, desire for the same object, and therefore, an inexhaustible source of conflicts and rivalries" (Girard 1978, 39). As the rivalry produced by this desire intensifies, it spreads and produces conflict and violence on a large scale. On an unlimited scale, Girard identifies this with the Hobbesian "war of all against all."2 And it is at this point that the victimage mechanism kicks in. It is at this point that the identification of a scapegoat and the expulsion or killing of the scapegoat produce unity and restore peace. It is this, in Girard's originary scene, that leads to the simultaneous origins of society and religion. In restoring unity to the group, and hence founding the community, the victim becomes sacred, a god. This in itself is an indicator of the salvific power that the scapegoat effects in the community. In order that the violence, once diverted, should not break out again, two things are necessary: ritual, specifically sacrifice, and myth. Ritual reenacts the founding murder upon which society is based, enabling the [End Page 21] participants to transfer their violence to another victim. Myth is the story told by the persecutors about the events that led to the creation of their community, that is, the founding murder. Thus, religion "dehumanizes violence; it protects man from his own violence by taking it out of his hands, transforming it into a transcendent and ever-present danger to be kept in check by the appropriate rites appropriately observed and by a modest and prudent demeanor.... religion protects man as long as its ultimate foundations are not revealed" (Girard 1978, 134–35). Salvation has happened, and a cult arises to disburse the effects of this salvation.It is important that we take this account of religion with full seriousness and do not regard it simply as the prologue to Girard's later promotion, even rehabilitation, of the Judaeo-Christian tradition. This is salvific: religion protects us from our own violence; it has mechanisms for bringing to an end outbreaks of that violence. Elsewhere Girard can speak of "the negative usefulness of religion as a social prop against anarchy and chaos" (Girard 1997, 162–63). This is salvation: violence is dealt with and human society can dwell in relative peace. Religion, on this account, is not "pie-in-the-sky," a transcendent deferral of gratification. It has real benefits to society today; it is attractive, elegant, and simple. What more could we want from religion?But Girard will not allow us to rest content with this account of religion. He is blunt when he declares that "most religions are based on a lie, which is the supposed guilt of the victim" (Girard 1993c, 32). Nietzsche wrote that "The sacrificial animal does not share the spectators' ideas about sacrifice, but one has never let it have its say,"3 and this is precisely the origin of Girard's critique of the salvation offered by religions based on scapegoating. Girard is attempting to let the sacrificial animal have its say. All too often, these... (shrink)

This article researches how a corporate code of ethics (CCE) implemented in local government X has influenced the behavior of its employees, middle managers, and managers. Metaphors from the existing and desired CCE elicited by these three groups provided information on how to improve the effectiveness of the CCE. This method proved to be very fruitful. It appeared that continuous systematic attention needed to be paid to the CCE after the CCE had been implemented, particularly by management. Initiatives from management (...) to start discussions about relevant questions of integrity appeared to be also necessary to make the topic a “normal” topic which employees were no longer afraid to discuss. In this way, the possibility could be created to develop collectively a “practical” frame of reference concerning relevant questions of integrity that would help employees to make decisions in difficult situations during their work in the future. (shrink)