The Crowd: A Study of the Popular Mind (French: Psychologie des Foules; literally: Psychology of Crowds) is a book authored by Gustave Le Bon that was first published in 1895. In the book, Le Bon claims that there are several characteristics of crowd psychology: "impulsiveness, irritability, incapacity to reason, the absence of judgement of the critical spirit, the exaggeration of sentiments, and others. Le Bon claimed that "an individual immersed for some length of time in a crowd soon finds (...) himself - either in consequence of magnetic influence given out by the crowd or from some other cause of which we are ignorant - in a special state, which much resembles the state of fascination in which the hypnotized individual finds himself in the hands of the hypnotizer. (shrink)

Drawing on the theory of engagement, the present study aims to examine the outcomes of the co-creation experience in a realistic co-creation setting, a hotpot restaurant. To this end, the current research links the relationship marketing literature to hospitality and tourism research and formulates a novel framework by incorporating tourists’ co-creation experience, brand evangelism, brand trust, and brand passion in an integrated conceptual model. Using a quantitative research design, a total of 453 international tourists were surveyed in China. The findings (...) revealed that co-creation experience dimensions positively impact brand evangelism, trust, and passion. Additionally, we found that brand trust and brand passion positively affect brand evangelism. We also confirmed the mediating effect of brand trust and brand passion in bridging the co-creation experience and brand evangelism. This study offers valuable insights for restaurant brand managers regarding attracting and engaging foreign travelers with their service businesses. (shrink)

Simone Weil was a defining figure of the twentieth century; a philosopher, Christian, resistance fighter, Labour activist and teacher, described by Albert Camus as 'the only great spirit of our time'. In 1941 Weil was introduced to Father Joseph-Marie Perrin, a Dominican priest whose friendship became a key influence on her life. When Weil asked Perrin for work as a farm hand he sent her to Gustave Thibon, a farmer and Christian philosopher. Weil stayed with the Thibon family, working (...) in the fields and writing the notebooks which became _Gravity and Grace _and other posthumous works. Perrin and Thibon met Weil at a time when her spiritual life and creative genius were at their height. During the short but deep period of their acquaintance with her, they came to know her as she actually was. First published in English in 1953, and now introduced by J.P. Little, this unique portrait depicts Weil through the eyes of her friends, not as a strange and unaccountable genius but as an ardent and human person in search of truth and knowledge. (shrink)

" La guerre européenne représente les débuts d'une ère de bouleversements. Boule­versement de l'existence, bouleversement des sentiments, bouleverse­ment des pen­sées. Nous sommes arrivés peut-être à une de ces périodes de l'histoire où, comme au mo­ment de la Révolution française, les hommes changent leur idéal, leurs principes et aussi leurs élites. Les peuples sont rapidement poussés vers un avenir qu'aucune lueur n'éclaire encore. L'imprévisible les domine. Des conceptions politiques et morales, tenues pour inébranlables, semblent destinées à disparaître. Théories et doctrines s'éva­nouissent (...) tour à tour. Plus de lendemains assurés. Les forces psy­chologiques qui s'entrechoquent dans les combats, commencent à peine leur oeuvre.". (shrink)

In his presidential address on “Symbols, Signs, and Signals,” given before the Association for Symbolic Logic, December 28, 1938, Professor C. J. Ducasse made and important distinction between what he there called the indicative and the quiddative symbol. He remarked in passing that he thought it possible to show that: 1) “The same entity may function both as indicative and as quiddative symbol: or one part of a complex symbol may be quiddative and another indicative”; and 2) “the difference between (...) the two roles is irreducible: the indicative is not a species of the quiddative nor vice versa.” An indicative symbol is defined as “one of which the distinctive property is to orient our attention to some place in an order system …”; and a quiddative symbol as “one of which the distinctive property is to make us conceive a certain kind of thing—a certain ‘what'—no matter where in any order system it may or may not be existing.”. (shrink)

We propose leveraging cognitive science research on emotions and communication to improve language models for emotion analysis. First, we present the main emotion theories in psychology and cognitive science. Then, we introduce the main methods of emotion annotation in natural language processing and their connections to psychological theories. We also present the two main types of analyses of emotional communication in cognitive pragmatics. Finally, based on the cognitive science research presented, we propose directions for improving language models for emotion analysis. (...) We suggest that these research efforts pave the way for constructing new annotation schemes, methods, and a possible benchmark for emotional understanding, considering different facets of human emotion and communication. (shrink)

Pain, suffering and positive emotions in patients in vegetative state/unresponsive wakefulness syndrome (VS/uws) and minimally conscious states (MCS) pose clinical and ethical challenges. Clinically, we evaluate behavioural responses after painful stimulation and also emotionally-contingent behaviours (e.g., smiling). Using stimuli with emotional valence, neuroimaging and electrophysiology technologies can detect subclinical remnants of preserved capacities for pain which might influence decisions about treatment limitation. To date, no data exist as to how healthcare providers think about end-of-life options (e.g., withdrawal of artificial nutrition (...) and hydration) in the presence or absence of pain in non-communicative patients. Here, we aimed to better clarify this issue by re-analyzing previously published data on pain perception (Prog Brain Res 2009 177, 329–38) and end-of-life decisions (J Neurol 2010 258, 1058–65) in patients with disorders of consciousness. In a sample of 2259 European healthcare professionals we found that, for VS/uws more respondents agreed with treatment withdrawal when they considered that VS/uws patients did not feel pain (77%) as compared to those who thought VS/uws did feel pain (59%). This interaction was influenced by religiosity and professional background. For MCS, end-of-life attitudes were not influenced by opinions on pain perception. Within a contemporary ethical context we discuss (1) the evolving scientific understandings of pain perception and their relationship to existing clinical and ethical guidelines; (2) the discrepancies of attitudes within (and between) healthcare providers and their consequences for treatment approaches, and (3) the implicit but complex relationship between pain perception and attitudes toward life-sustaining treatments. (shrink)

livre I. Les forces qui mènent l'histoire.--livre II. Pendant les batailles.--livre III. La psychologie des peuples.--livre IV. Facteurs matériels de la puissance des nations.--livre V. Facteurs psychologiques de la puissance des peuples.--livre VI. Le gouvernement moderne des peuples.--livre VII. Perspectives d'avenir.--livre VIII. Dans le cycle de la science.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The recognition is growing: truly addressing the problems of the 21st century requires going beyond small tweaks and modest reforms to business as usual--it requires "changing the system." But what does this mean? And what would it entail? The New Systems Reader highlights some of the most thoughtful, substantive, and promising answers to these questions, drawing on the work and ideas of some of the world's key thinkers and activists on systemic change. Amid the failure of traditional politics and policies (...) to address our fundamental challenges, an increasing number of thoughtful proposals and real-world models suggest new possibilities, this book convenes an essential conversation about the future we want. (shrink)

Many American progressives consider themselves both liberals and environmentalists, and, though the organisations representing these two causes should be working together, they rarely do. Moreover, the emerging split over the role of economic growth could push liberal and environmentalist leaders further apart. This lecture discusses how to bridge the gap between liberals and environmentalists by fusing progressive causes into a common agenda. The two causes are not, as many believe, mutually exclusive, but are instead mutually supportive: liberals need environmentalists to (...) succeed and environmentalists need liberals to succeed. (shrink)

The classical literature on Confucianism exhorted leaders to practice five core virtues as the basis for becoming a noble person and for sustaining harmonious communities built on trust and good example. We present a theory about how the senior management in modern corporations, by enacting the five Junzi virtues through virtuous environmental, social, and governance policies and practices, might inspire virtue-based relationships between superiors and subordinates and between employees. We argue that if middle managers and employees observe and experience that (...) their firm’s ESG policies and practices are virtuous, they would feel encouraged to practice those virtues in their own behavior, and thus embody and promote interpersonal harmony. We provide three types of illustration for our theory. First, we map the five Junzi virtues to the content of a specimen ESG report. Second, we map seven subtypes of servant leadership behavior of middle managers to the five Junzi virtues. Third, we map seven types of employee organizational citizenship behavior to the five Junzi virtues. (shrink)

In an interview dealing with his latest book, The Alterglobalist strategy, Gustave Massiah answers a series of questions dealing with the crisis of neoliberal capitalism and with the specific agenda of alterglobalist strategies. The main topic of the interview is the relation between antineoliberal and anticapitalist struggles and the question of the possible and the desirable scenarios emerging from the crisis.

Background: Losing one’s only child may lead to post-traumatic stress disorder, of which re-experiencing is the core symptom. However, neuroimaging studies of sex differences in re-experiencing in the context of the trauma of losing one’s only child and PTSD are scarce; comparisons of the functional networks from the hippocampal subfields to the thalamus might clarify the neural basis.Methods: Thirty couples without any psychiatric disorder who lost their only child, 55 patients with PTSD, and 50 normal controls underwent resting-state functional magnetic (...) resonance imaging. The functional connectivity from the hippocampal subregions to the thalamus and the correlations of FC with re-experiencing symptoms were analyzed within and between the sexes.Results: Compared with husbands without PTSD, wives without PTSD had higher re-experiencing symptoms and weaker FC between the right hippocampal cornu ammonis 3 and the right thalamus. Moreover, only the correlation between the RCA3-RT FC and re-experiencing in wives without PTSD was significant. Among the three groups, only the RCA3-RT FC in female subjects was markedly different. Additionally, the RCA3-RT FC in wives without PTSD was remarkably lower relative to female patients with PTSD.Conclusion: Wives without PTSD who lost their only child had worse re-experiencing symptoms relative to their husbands, which was associated with the FC alteration between the hippocampal subregions and the thalamus. Importantly, the low level of the RCA3-RT FC may play a potentially protective role against the development of PTSD in wives who have lost their only child. (shrink)