This book constructs a deepening, interdisciplinary understanding of adult learning and imaginatively reframes its transformative aspects. The authors explore the tension at the heart of current understanding of ‘transformative’ adult learning: that while it can be framed as both easy and imperative, personal transformation is in fact rooted in the context in which we live, our stories and relationships. At its core, transformation is never easy – nor always desirable – and the authors thus draw on interdisciplinary and auto/biographical inquiry (...) to explore what it means to change our presuppositions and frames of meaning that guide our thinking. Using their linguistic, gendered, academic and cultural differences, the authors illuminate how the social, contextual, cultural, cognitive and psychological dimensions of transformation intertwine. In doing so, they emphasise the importance of transformation as a contingent struggle for meaning and recognition, social justice, fraternity, and the pursuit of truth. This engaging book will be of interest to students and scholars of transformative learning and education. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Dynamic Encounters between Buddhism and the West ReportLaura Langone and Alexandra S. IlievaThe following is a summary of the 2021 Postgraduate Conference titled "Dynamic Encounters between Buddhism and the West," which took place online on June 28 and 29. The conference was conceptualized, organized, and run by three AHRC funded PhD students at the University of Cambridge: Laura Langone (Faculty of Modern and Medieval Languages); Alexandra (...) S. Ilieva (Faculty of Divinity); and Harry Harland (Faculty of Law). The conference took place over two days and featured eighteen presenters across six panels, and two keynote speakers. There were speakers from four continents (Europe, North America, Asia, and Oceania). A wide range of topics in multiple fields was discussed: religious studies, neuroscience, art history, politics, philosophy, literature, philology, mathematics, art, and music. Each day consisted of three panels, each with three presentations, one keynote presentation, and a networking session.The keynote speakers were Prof. Albrecht Classen (The University of Arizona) and Prof. Graham Parkes (University of Vienna).Prof. Classen opened the conference with his presentation. He taught us that we have been globalized and transcultural since at least the Middle Ages. To support this claim, he provided us with ample evidence of Buddhist-Western exchanges in Art and Literature dotted throughout the literature and architecture of Europe. Prof. Parkes observed that following Zen Master Dōgen's thought as well as Nietzsche's philosophy we can develop a saner approach to the environment, which provides us with resources to help us to tackle the challenges of the climate crisis.Our first panel was titled "Hellenistic-Buddhist Encounters," which followed on nicely from Prof. Classen's thesis that encounters between Buddhism and the West have been ubiquitous and have dated as far back as the Hellenistic period. Our second panel, "Encounters with the Contemporary World," were impressive examples of intercultural philosophy. Each participant demonstrated a unique ability to bring Buddhist ideas into dialogue with contemporary Western philosophy, specifically ethics, philosophy of mathematics, and epistemology. The third panel, titled "Therapeutic Encounters," taught us of the therapeutic value of Buddhist meditation and philosophical inquiry. As our presenters emphasized, this therapeutic value is not just an ancient artifact to be studied anthropologically, but a relevant and applicable approach to the modern idea of well-being that therefore deserves continued scholarship.On the second day, we started with our fourth panel called "Encounters through Western Conceptual Lenses," which among others gave us insight into the reception [End Page 393] of Japanese Buddhism by the German liberal protestants of the nineteenth century. Our fifth panel—"Encounters with German Philosophy"—was an excellent example of contemporary comparative work between Buddhist philosophy, ethics, and logic, and the German thinkers Hegel and Nietzsche.We learned that Nietzsche labeled Buddhism as nihilism––a position that can be challenged through Ambedkar's reading of Buddhism. On the other hand, despite Nietzsche's criticism of Buddhism, striking similarities between his approach to life and that of Mahāyāna Buddhism can be found, both elaborating a life-affirming philosophy. We also became familiar with similarities and differences between the logic of Nishida and Hegel. Finally, our last panel, "Literary and Artistic Encounters" made for a fitting conclusion, reminding us that Buddhist-Western encounters are ongoing, not just politically and intellectually but also in art, music, and literature. These encounters are dynamic in nature and fundamentally lacking in an essential core. Instead, they are entities that echo through the ages allowing for reinterpretation and reintegration across geographic and temporal scopes.Both during and after the conference we received extremely positive feedback from the participants. The level of participation and enthusiasm was highly promising, showing that the future of intercultural studies of this sort is bright. Graduate conferences like these are key for early career scholars to set up networks and find likeminded peers to engage in ongoing dynamic encounters.In conclusion, this conference served to highlight the sophisticated emerging scholarship taking place that seeks to investigate Buddhist-Western interactions and dialogue. But, perhaps more importantly, the conference itself makes a metapoint: not only has the world been transcultural for many centuries, but the conference itself and in particular the global spatial locations of... (shrink)

"Whatever the wind blows is an ambitious evocation through word and image of a stark chapter in the history of America, the settlement of West Texas"--Cover.

In this paper we report on empirical research which investigates social capital of Small and Medium Sized Enterprises (SMEs). Bringing an international perspective to the work, we make a comparison between 30 firms located in West London and Munich in the sectors of food manufacturing/production, marketing services and garages. Here we present 6 case studies, which we use to illustrate the early findings from this pilot project. We identify differences in approach to associational membership in Germany and the U.K., (...) with a greater propensity to "belong" to an official group in Germany. We distinguish clear sectoral similarities across the countries, and indications that certain personality types will seek out engagement and find time beyond busy work life schedules, often merging work/home/leisure life and friends. Some of our cases illustrate that formal institutions, networks and mutual relationships can develop social capital for the SME, although we should take care not to assume a universal win-win situation for those who are engaged and contribute to the common good. Some of the obstacles to cooperation and civic engagement are outlined. (shrink)

Michel Foucault’s _History of Sexuality_ has been one of the most influential books of the last two decades. It has had an enormous impact on cultural studies and work across many disciplines on gender, sexuality, and the body. Bringing a new set of questions to this key work, Ann Laura Stoler examines volume one of _History of Sexuality_ in an unexplored light. She asks why there has been such a muted engagement with this work among students of colonialism for (...) whom issues of sexuality and power are so essential. Why is the colonial context absent from Foucault’s history of a European sexual discourse that for him defined the bourgeois self? In _Race and the Education of Desire, _Stoler challenges Foucault’s tunnel vision of the West and his marginalization of empire. She also argues that this first volume of _History of Sexuality_ contains a suggestive if not studied treatment of race. Drawing on Foucault’s little-known 1976 College de France lectures, Stoler addresses his treatment of the relationship between biopower, bourgeois sexuality, and what he identified as “racisms of the state.” In this critical and historically grounded analysis based on cultural theory and her own extensive research in Dutch and French colonial archives, Stoler suggests how Foucault’s insights have in the past constrained—and in the future may help shape—the ways we trace the genealogies of race. _Race and the Education of Desire_ will revise current notions of the connections between European and colonial historiography and between the European bourgeois order and the colonial treatment of sexuality. Arguing that a history of European nineteenth-century sexuality must also be a history of race, it will change the way we think about Foucault. (shrink)

This article analyses ethnographic material gathered in Sweden amongst dancers in the Church of Sweden. With the help of the writings of Sarah Coakley and Simone Weil I explore if, and how, dancing could be considered a contemplative practice in the Christian traditions of the Latin West.

The epoch-making revolution that has been taking place in mathematics and physics during the past hundred years is gradually changing our whole conception of reality and of the function of science in regard to it. We have discovered that the “common sense” view of the world which has become ingrained in the feeling-thought habits of Western man, especially since the seventeenth century, contains elements of serious limitation and even an illusion both from the standpoint of immediately intuited experience and from (...) that of demonstrated scientific fact. Moreover, by a long drawn out tortuous process, lasting over many centuries and involving the constant creation and correction of an enormously complicated scientific structure, we have finally arrived at an understanding of what may be the root of our difficulty. It seems that certain peculiarities of the over-all grammatical structure of those languages that have conditioned the feeling-thought world of the West have tended to lead us astray. Their correction, however, has so far been possible only through the invention of new esoteric languages, such as the symbolism of mathematics and the new logic. By means of these “languages of science” modern mathematicians and physicists have at last succeeded in freeing themselves from the shackles of their everyday speech and “common sense” concepts, at least so far as their scientific work is concerned. (shrink)

THE AMERICAN DREAM INCLUDES OWNING A HOME, ANDTHE BIGGER THE better. Christian responses to homelessness and housing vary. Some Christian organizations focus on fixing the person and the behaviors that contribute to homelessness. Others promote home ownership for low-income households. Employing aspects of Traci West's feminist liberationist ethical methodology, I will assess how these approaches buy into our culture's dominant ideology on housing or offer prophetic disruption. Then I will outline an advocacy approach that addresses the multiple causes of (...) homelessness and prophetically aims to make a home for all in God's compassionate community. (shrink)

Abstract:There is debate about the ontological status of conventional entities in Abhidharma thought. Buddhist texts often draw a distinction between two different kinds of entities, ultimately real entities (paramārtha-sat) and conventionally real entities (saṃvṛti-sat), but are often unclear about what the distinction entails. The debate about whether past and future dharmas are ultimately real reveals that Sam.ghabhadra and Vasubandhu—two prominent Abhidharma philosophers—fundamentally disagree about whether reality consists in one or many modes of being. Saṃghabhadra's Sarvāstivāda position is best understood as (...) the ontologically pluralist view that a dharma can enjoy three distinct but equally fundamental temporal modes of being. Vasubandhu's position is that reality is univocal, that everything is real in the same sense. Because Saṃghabhadra is a pluralist and Vasubandhu is not, Saṃghabhadra affirms the reality of conventional entities whereas Vasubandhu does not. (shrink)

Jonathan Stoltz’s Illuminating the Mind: An Introduction to Buddhist Epistemology is an excellent book that will be valuable to those familiar with analytic epistemology but unfamiliar with, and curious about, Indian philosophical traditions. It is also a valuable book for those seeking to teach Buddhist epistemology to advanced philosophy students. Philosophers interested in cross-cultural philosophical methodology will also find this book an interesting case study.With respect to cross-cultural methodology, Stoltz aims to demonstrate the philosophical legitimacy of Buddhist epistemology to a (...) “Western” audience by presenting the epistemological themes and arguments of various Buddhist thinkers in terms he thinks... (shrink)

Background There is a need for interdisciplinary research to better understand how pedagogical approaches in primary physical education (PE) can support the linked development of physical, cognitive and affective aspects of physical literacy and physical activity behaviors in young children living in deprived areas. The Skill Acquisition Methods fostering Physical Literacy in Early-Physical Education (SAMPLE-PE) study aims to examine the efficacy of two different pedagogies for PE, underpinned by theories of motor learning, to foster physical literacy. Methods SAMPLE-PE will be (...) evaluated through a cluster-randomized controlled trial targeting 5–6 year old children from schools located in areas of high deprivation in Merseyside, North-West England. Schools will be randomly allocated to one of three conditions: Linear Pedagogy, Non-linear Pedagogy, or Control. Non-linear and Linear Pedagogy intervention primary schools will receive a PE curriculum delivered by trained coaches over 15 weeks, while control schools will follow their usual practice. Data will be collected at baseline (T0), immediately post-intervention (T1), and 6 months after the intervention has finished (T2). Children’s movement competence is the primary outcome in this trial. Secondary outcomes include physical activity, perceived competence, motivation, executive functions, and self-regulation. An extensive process evaluation will also examine implementation factors such as intervention context, reach, dose, fidelity and acceptability. Discussion The SAMPLE-PE project will enable better understanding surrounding how to operationalise physical literacy through enrichment of PE practices in early PE. The study will provide robust scientific evidence regarding the efficacy of underpinning PE pedagogy with theories of motor learning to promote the development of physical literacy. Trial Registration Retrospectively registered on 5th September 2018 at ClinicalTrials.gov, a resource provided by the U.S. National Library of Medicine (Identifier: NCT03551366). (shrink)

BackgroundWithholding and withdrawing treatment are deemed ethically equivalent by most Bioethicists, but intensivists often find withdrawing more difficult in practice. This can lead to futile treatment being prolonged. Time-limited trials have been proposed as a way of promoting timely treatment withdrawal whilst giving the patient the greatest chance of recovery. Despite being in UK guidelines, time-limited trials have been infrequently implemented on Intensive Care Units. We will explore the role of time in Intensive Care Unit decision-making and provide a UK (...) perspective on debates surrounding time-limited trials.MethodsThis qualitative study recruited 18 participants (nine doctors, nine nurses) from two Intensive Care Units in North West England for in-depth, one-to-one semi-structured interviews. A thematic analysis was performed of the data.ResultsOur findings show time is utilised by Intensive Care Unit staff in a variety of ways including managing uncertainty when making decisions about a patient’s prognosis or the reversibility of a disease, constructing relationships with patients’ relatives, communicating difficult messages to patients’ relatives, justifying resource allocation decisions to colleagues, and demonstrating compassion towards patients and their families.ConclusionsTime shifts the balance towards greater certainty in Intensive Care Unit decision-making, by demonstrating futility, and can ease the difficult transition for staff and families from active treatment to palliation. However, this requires clear and open communication, both within the Intensive Care Unit team and with the family, being prioritised when time is used in decision-making. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Disrupting Homelessness: Alternative Christian Approaches by Laura StiversFred GlennonDisrupting Homelessness: Alternative Christian Approaches Laura Stivers Minneapolis: Fortress Press, 2011. 187 pp. $18.00In this book Laura Stivers describes the limitations of traditional Christian approaches to homelessness that emphasize charity (rescue missions) or home ownership (Habitat for Humanity). While these approaches do, in fact, deal with some of the effects of homelessness, they not only fail to (...) address the structural causes of homelessness and poverty but they also reinforce certain ideological assumptions—such as individualism, a pattern of “blaming the victim,” and idyllic conceptions of home ownership—that keep us from addressing the [End Page 214] causes of homelessness in the first place. If we are really going to end homelessness, Stivers contends, we have to address the structural issues that keep people homeless, such as the inadequate availability of low-incoming rental housing, unemployment, low wages, and increasing inequality between rich and poor. If Christians and churches want to end homelessness, they must collaborate more fully and develop social movements that will address the full range of factors affecting homelessness, including causes and effects. In other words, they must embody in principle and in practice not only hospitality and compassion but also social justice. The place to begin, Stivers argues, is by listening to the homeless and the poor, allowing their experiential realities to set the agenda, and working in solidarity with them to disrupt the ideologies and to challenge the policies that perpetuate the problem.This requires an education in “disruption” that enables Christians to move beyond the behavioral manifestations of homelessness so that they can see the web of oppressive structures that have generated the bonds experienced by so many poor and homeless. Stivers provides a wealth of data that illustrate and document the full extent and complexity of homelessness in our society. Drawing upon Tracy West’s ethical methodology of “disruption,” Stivers then brings to light what she considers the dominant ideological assumptions that sustain homelessness. These include the assumptions that homeowners are responsible, autonomous citizens while the homeless are deviant, dependent, and criminal; and further that excessive wealth and inequality is justified. Stivers illustrates how these assumptions fail to consider certain factors—such as power, privilege, and racial and class disparities—that underlie and perpetuate the problems of homelessness and promote private over public policies to address them. To address these factors, Stivers argues for a different approach—modeled on such groups as the Industrial Areas Foundation and the PICO (People Improving Communities through Organizing) National Network—that embodies community organizing principles that engage the victims of homelessness in meaningful dialogue about the problems, actively listens to their stories and to their solutions, and works in solidarity with them to address the causes and the policies that perpetuate their homelessness.The audience for this book is Christians and churches seeking to address the issue of homelessness in our nation. Ethicists and Christians of like mind will have few problems with Stivers’s diagnosis of and remedy for homelessness, even if her remedy comes across as a bit utopian at places. Nonetheless, her rhetoric of empowerment, solidarity, social justice, and sustainability might drive away those of a more conservative theological bent. Since many involved in ministry to the homeless today presuppose precisely the assumptions she challenges, I am not sure she has done enough to convince them to change their approach, even though she attempts to ground her approach [End Page 215] biblically in the life and ministry of Jesus. Stivers is correct in asserting that substantive change will only come about as a result of a concerted social movement that involves churches of all theological stripes. The challenge is to find ways for us to set aside our differences for the sake of greater good: disrupting and ending homelessness.Fred GlennonLe Moyne CollegeCopyright © 2013 Society of Christian Ethics... (shrink)

This piece, included in the drift special issue of continent. , was created as one step in a thread of inquiry. While each of the contributions to drift stand on their own, the project was an attempt to follow a line of theoretical inquiry as it passed through time and the postal service(s) from October 2012 until May 2013. This issue hosts two threads: between space & place and between intention & attention . The editors recommend that to experience the (...) drifiting thought that attention be paid to the contributions as they entered into conversation one after another. This particular piece is from the BETWEEN SPACE & PLACE thread: April Vannini, Those Between the Common * Laura Dean & Jesse McClelland, Ballard: A Portrait of Placemaking * Amara Hark Weber, Crossroad * Isaac Linder & Berit Soli-Holt, The Call of the Wild: Terro(i)r Modulations * Ashley D. Hairston, Momma taught us to keep a clean house * Sean Smith, The Garage (Take One) * * * * The plains of the upper mid-west have changed substantially over the past 50 years, as farming technology and demographics shifted. What is left is a landscape covered with the shells of homes, farms, and towns melting into the earth. Those who remain do so as stubbornly as the folks so settled there 100 years ago. What becomes of the abandoned structures is a question that will only be settled with time. This collection of photography is not a document of abandonment but rather an exploration of what happens when space and place collide; the intersection between nature, home, dreams, and memory.  . (shrink)

In this paper, we explore the experiences of EU migrants working in UK restaurants in the aftermath of the Brexit vote. We do so through a care ethics lens, which we bring together with the integrative approach to organisational silence to consider the ethical consequences of the organisational policies of political silence adopted by the restaurant chains in our qualitative empirical study. We develop the concept of political organisational silence and probe its ethical dimensions, showing how at the organisational level (...) it falls short of constituting a practice of caring for migrant workers in politically divisive and hostile times. We argue that organisational policies of political silence emphasise the exploitative nature of the business of (im)migration, which prioritises concern for profits over care for the needs of others. Organisations refuse caring responsibility for migrant workers, leaving care to the migrants themselves and their co-workers and managers. Whilst peer-care practices partially fill this politically silent care-vacuum, this leaves individuals to negotiate difficult tensions without institutional support at a time of increased uncertainty, complexity, hostility, violence, and vulnerability. Drawing lessons from our study and its aftermath, we call for a care manifesto to inform the business of (im)migration, which would need to include caring political responsibility towards migrant workers exercised through caring political organisational voice as well as silence. (shrink)

This article attempts to discern an economic narrative remnant amidst the dominant ethno-religious narrative concerning the division of the united monarchy. Historical-critical comparison of the MT and LXX highlights the source-critical dimensions of the stories of the division of the united monarchy after the death of Solomon. This is clearly a moment of ideo-theological contestation, as the four variant accounts demonstrate. However, within each of the larger ‘division of the kingdom’ narratives, there is an economic narrative remnant. The focus of (...) this article is on identifying and delimiting this economic narrative remnant within each of the two variant accounts in the MT and the two variant accounts in the LXX. Having identified these four variant narratives, literary-narrative analysis is used in order to delimit an economic narrative remnant (1 Ki 12:1–18, 2 Chr 10:1–18, 3 Reigns 12:1–18, and 3 Reigns 24:12p-t), with a special emphasis on 3 Reigns 24:12p-t. The article then turns to a preliminary socio-historical ideo-theological analysis of 3 Reigns 24:12p-t, in order to situate this variant remnant socio-historically. Finally, the article argues that this particular economic-oriented remnant narrative (3 Reigns 24:12p-t) provides critical resources with which to engage aspects of South Africa’s contemporary post-colonial economic struggle. Contribution: The article identifies an LXX source text within a textual variant, 3 Reigns 24:12p-t, and argues that this source text offers a unique and early emphasis on economic contestation in the division of the ancient Davidic-Solomonic kingdom. (shrink)

In 1966, Laura Bohannan wrote her classic essay challenging the supposition that great literary works speak to universal human concerns and conditions and, by extension, that human nature is the same everywhere. Her evidence: the Tiv of West Africa interpret Hamlet differently from Westerners. While Bohannan’s essay implies that cognitive universality and cultural variation are mutually exclusive phenomena, adaptationist theory suggests otherwise. Adaptive problems ("the human condition") and cognitive adaptations ("human nature") are constant across cultures. What differs between (...) cultures is habitat: owing to environmental variation, the means and information relevant to solving adaptive problems differ from place to place. Thus, we find differences between cultures not because human minds differ in design but largely because human habitats differ in resources and history. On this view, we would expect world literature to express both human universals and cultural particularities. Specifically, we should expect to find literary universality at the macro level (e.g., adaptive problems, cognitive adaptations) and literary variation at the micro level (e.g., local solutions to adaptive problems). (shrink)

Volume 22 of _The Annual of Psychoanalysis_ begins with the provocative reflections of Jane Flax and Robert Michels on the current status and future prospects of psychoanalysis a century after Freud. Flax believes that analysis will not survive in the postmodern West if analysts cling to the medical model and the notion of analysis as a clinical science; Michels believes analysis will be revivified in the next century by reorganizing its training institutes within universities. A section on "Psychoanalysis and (...) the Visual Arts" includes John Gedo's probing examination of the inner world of Paul Gauguin and William Meissner's reflections on Vincent van Gogh as artist. Johann Michael Rotmann's examination of the transferential meanings of third-party payment within Germany's health insurance system is a timely consideration of issues that are increasingly salient for American analysts and therapists. A rich harvest of theoretical and clinical papers rounds out this volume of _The Annual_. In "A Time of Questioning," Leon Wurmser responds to the inner and outer challenges before analysis in a closely reasoned defense of the applicability of classical analytic technique to severely disturbed patients. Michael Hoit examines the noninterpretive, interactive aspects of the analytic relationship, arguing that the analyst's noninterpretive activities are intrinsic to treatment and must be incorporated into the theory of therapeutic action. In "Fables as Psychoanalytic Metaphors," Elaine Caruth describes some psychoanalytic metaphors contained within the lessons of the Aesopian fables, proposing that the fables address interpersonal and group conflicts that often involve moral issues. Wilma Bucci offers her "multiple code theory" as a new model of emotion and mind, based on current theory and research in cognitive science, that can account for clinical concepts and provide coherent framework for empirical research. And Ralph Roughton uses the case history of Laura to underscore the central role of repetition and interaction in the analytic process. Volume 22 will not disappoint readers of this distinguished continuing series. Like its predecessors, it is a thoroughly assembled collection responsive to the conceptual, clinical, and institutional challenges now before the field. (shrink)

In the summer of 1985 my children, Laura and Aurélien, then seven and five, knelt before a Barbie doll standing at the foot of a Ken doll on an imaginary cross. I remember vividly the scene because I took a picture of it. We were vacationing in Ticino and visiting the local churches, so I assumed that this play imitated the iconography to which they were being exposed. After reading Moshenska's Iconoclasm as Child's Play, however—whose cover shows “Josh McBig,” (...) a bearded version of Ken with outstretched arms and severed legs, photographed by the Jackson sisters as part of their “Doll Games” project—I have to wonder: was there not in this play an element of parody or blasphemy, of iconoclasm even, prompted perhaps by my working at the time on contemporary “vandalism”? Or, on the contrary, was there an element of devotion, of faith produced by mimicking the ritual? I am now faced with the conundrum of “the adult's imagination of the child's imagination,” to borrow a phrase (from Michael Taussig) that resonates through Moshenska's strange and fascinating book.Sometime in the 1530s, in Redcliffe Cross in Bristol, in the west of England, a preacher named Roger Edgeworth denounced what he regarded as a current upsurge of impiety and singled out as evidence that “many Images” taken from the dissolved monasteries “haue bene caryed abrod, and gyuen to children to playe wyth all,” so that when their parents ask them what it is that they are playing with, they make them laugh by answering: “I haue here myne ydoll.” “Ydoll” is a portmanteau word—as Lewis Carroll would have said—combining “doll” and “idol,” and Moshenska finds “scattered but definite evidence... that holy things were made into playthings with sufficient frequency for it to be considered an established and recognized part of iconoclastic practice in the early modern period.” He analyzes a few other examples, but Edgeworth's sermon supplies him with the primal scene of his book: he admits to “having been seduced by this passage..., caught up in its folds, brought back to it time and again,” so that Iconoclasm as Child's Play bears some structural resemblance to Henry James's novella The Turn of the Screw. Consistently—and at times obtrusively—self-reflective, it also wonders whether its approach can be regarded as “a kind of iconoclasm” or is intended “as a form of play”—lusus serius, naturally.Iconoclasm as Child's Play explores with great ingenuity the complex relationships between the Christian rite, iconoclasm, and child's play: a Byzantine empress enables her icons to survive the Quarrel of Images by calling them her “dolls”; Protestants trivialize the Roman Catholic ritual by comparing it to “trifles” and the “mere playing of children”; in The Praise of Folly, Erasmus embraces the “foolishness” of Christianity, centered on the figure of a broken body that renders attacks against its images and iconoclastic theory itself—as Bruno Latour has shown—deeply equivocal. A further turn of the screw takes place in the missionary and mercantile context of Malacca, where the Dutch settlers impute childishness both to the Portuguese Jesuits who preceded them and to the local religions. The notions of “fetish” and “fetishism,” as Moshenska shows, charge their targets with a misattribution to objects of agency, responsibility, and desires.The object of Moshenska's inquiry, which he claims less convincingly to include “art-things,” is “polysemic and polychronic,” and a leitmotif of the interpretations he proposes is the instability of the status and meaning of what is interpreted, be it a thing, an action, or a word. Among the many epistemic virtues he attributes to iconoclasm as child's play is the questioning of “the sharp... divisions between modern and premodern” implied by historical narratives such as Max Weber's account of the Reformation as the “expulsion of play” and “disenchantment” of the world. A long meditation on the temporality of play concludes by pointing out the “toy potential of all things” and referring to James Gibson's notion of “affordance.” Indeed, child's play, whatever adults want to do with it, often consists in multiplying and inventing affordances, and it is capable of turning not only “idols” into “dolls,” but also “dolls” into “idols.”. (shrink)

In this article I analyse the extent to which there has been a shift in the cultural turn in legal scholarship and specifically from visual to what I call material jurisprudence, that is from visual to material ways of knowing law. I do so through an analysis of Desmond Manderson’s edited collection, Law and the Visual: Representations, Technologies, Critique, and Katherine Biber’s monograph, In Crime’s Archive: The Cultural Afterlife of Evidence. Inspired by the material turn in the arts and humanities (...) I apply a material lens as defined by historians of emotions working within this turn to these books. Using this lens, I analyse the extent to which the authors conceptualise and analyse their primary sources in material terms. In so doing it is my intention to encourage scholars of visual jurisprudence to consider the multisensorial nature of law by considering the material as a constitutive part or instead of the visual as has happened elsewhere in the arts, humanities and social sciences, as well as to do so with greater specificity and depth. (shrink)

The argument as far as 205 is simply and clearly laid out by Munro, but later editors have rejected his explanation, and proposed more involved analyses. The first purpose of this paper is to support the simple interpretation and refute later complications.The only serious difficulty lies in the mention of plants in line 189. Without this line the argument would run as follows. ‘Nothing can move upwards of its own accord’. ‘Don&t be misled by the atoms of flames, for they (...) spring into being and take their increase in an upward direction, although all weights, left to themselves, move downwards’. ‘Nor must we believe that when fire leaps up to the roofs of houses …, it does so of its own accord’. Now the two analogicalarguments: ‘For blood spurts up into the air and timbers leap out of the water, yet everybody agrees that their weights left to themselves move downwards’. Now the conclusion repeating the original proposition: ‘This is how it must be that flames too rise, forced out upwards through the air although their weights, left to themselves, move downwards’. (shrink)

This edited collection had its origins in a two-day conference held at the Tate Britain, organised collaboratively by research staff and students at Middlesex University and the London Consortium in order to celebrate the 250th Anniversary of the publication of Edmund Burke's famous book on the sublime. The conference was funded by Middlesex University, the London Consortium and the Tate Britain's AHRC-funded "Sublime Object: Nature, Art and Language" research project. The conference set out to critically examine the legacy of the (...) sublime in contemporary art, culture and society and to assess the value and the dangers of this concept as it is articulated in current thought and practice. The book selected from and expanded on the papers delivered at the conference in order to pursue this goal further. It was broken into themed sections (each of which had an introduction), each exploring an different issue around contemporary uses of the sublime. The sections were: 1. Nature, Ecology and the Sublime; 2. The Sublime After Kant; 3. Capitalism, Terror, Art and the Sublime; 4. Baroque and Beyond: Art, Sex and the Sublime; 5. The Cinematic Sublime. The volume reflects the interdisiplinarity of the concept of the sublime today, and includes essays whose appraoches come from aesthetics and ethics, ecological and political thought, psychoanalysis, feminism, film studies, literary studies, art history and popular culture. It includes papers by internationally renowned authors from the UK, America and Europe alongside the new voices of younger academics. The contributors were: Jane Bennett (Johns Hopkins University), Mark Bould (University of the West of England), Eu Jin Chua (London Consortium), Gudrun Filipska (Middlesex University), Cornelia Klinger (Institute for Human Sciences, Vienna / University of Tübingen, Germany), Esther Leslie (Birkbeck), William McDonald (Middlesex Univeristy), Laura Mulvey (Birkbeck), Claire Pajaczkowska (Royal College of Art), Griselda Pollock (University of Leeds), Gene Ray (Geneva University of Art and Design), Bettina Reiber (Central St. Martins), Jan Rosiek (University of Copenhagen), Sherryl Vint (Brock University, Canada), and Luke White (Middlesex University). (shrink)

"This book is a succinct, pedagogically designed introduction. As classroom text, Sullivan's work is heady with vibrant debate and slim heuristics; her intellectual clarity is stunning." - Choice A Critical Introduction to Queer Theory explores the ways in which sexuality, subjectivity and sociality have been discursively produced in various historical and cultural contexts. The book begins by putting gay and lesbian sexuality and politics in historical context and demonstrates how and why queer theory emerged in the West in the (...) late twentieth century. Sullivan goes on to provide a detailed overview of the complex ways in which queer theory has been employed, covering a diversity of key topics including: race, sadomasochism, straight sex, fetishism, community, popular culture, transgender, and performativity. Each chapter focuses on a distinct issue or topic, provides a critical analysis of the specific ways in which it has been responded to by critics (including Freud, Foucault, Derrida, Judith Butler, Jean-Luc Nancy, Adrienne Rich and Laura Mulvey), introduces key terms, and uses contemporary cinematic texts as examples. (shrink)

Implicit bias is one of the most successful cases in recent memory of an academic concept being translated into practice. Its use in the National Science Foundation ADVANCE program—which seeks to promote gender equality in STEM careers through institutional transformation—has raised fundamental questions about organizational change. How do advocates translate theories into practice? What makes some concepts more tractable than others? What happens to theories through this translation process? We explore these questions using the ADVANCE program as a case study. (...) Using an inductive, theory-building approach and combination of computational and qualitative methods, we investigate how the concept of implicit bias was translated into practice through the ADVANCE program and identify five key features that made implicit bias useful as a change framework in the academic STEM setting. We find that the concept of implicit bias works programmatically because it is demonstrable, relatable, versatile, actionable, and impartial. While enabling the concept’s diffusion, these characteristics also limit its scope. We reflect on implications for gender theories of organizational change and for practitioners. (shrink)

Apoptotic pathways have always been regarded as a key‐player in preserving tissue and organ homeostasis. Excessive activation or resistance to activation of cell death signaling may indeed be responsible for several mechanisms of disease, including malignancy and chronic degenerative diseases. Therefore, targeting apoptotic factors gained more and more attention in the scientific community and novel strategies emerged aimed at selectively blocking or stimulating cell death signaling. This is also the case for the TMEM219 death receptor, which is activated by a (...) circulating ligand, the Insulin‐like growth factor binding protein 3 (IGFBP3) and induces a caspase‐8‐dependent apoptosis of the target cells. Interestingly, stimulation of the IGFBP3/TMEM219 axis exerts an anti‐proliferative effect, while blockade of the TMEM219 deleterious signal protects TMEM219‐expressing cells of the endocrine pancreas, lung, and intestine from damage and death. Here, we summarize the most updated reports on the role of the IGFBP3/TMEM219 apoptotic axis in disease conditions, including intestinal disorders and diabetes, and we describe the advancements in designing and testing novel TMEM219‐based targeting approaches in emerging potential clinical applications. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Narrative Symposium:Conflicting Interests in MedicineLaura Jean Bierut, Sal Cruz-Flores, Laura E. Hodges, Anthony A. Mikulec, Govind K. Nagaldinne, Erine L. Bakanas, John F. Peppin, Joel S. Perlmutter, William H. Seitz Jr., Edward Diao, Andre N. Sofair, and David M. Zientek• To Recruit or Not to Recruit for a Clinical Trial• An Unexpected Lesson• Am I on call for the entire Midwest?• Why is Medicare Wasting Away?• The Downside (...) of the Informed Consent Juggernaut• Expert Testimony at the Food and Drug Administration: Who Wants the Truth?• Crossroads: The Intersection of Personal, Professional Society, and Industry Relationships• A Change of Heart• The Evolution of Conflicts of Interest in a New Subspecialty: A Case Study of the Development of Interventional CardiologyCopyright © 2011 The Johns Hopkins University Press... (shrink)

C. Prien, Rh. Mus. 6, 192f.: ‘…so habe ich vor Jahren schon vermuthet [but lot published, apparently] ρκιóν γ' αδουμνους mit Vergleichung der Stellen V. 650 = 680] ρκον αδεσθε und 680 [ = 710] αδουμνους τòν ρκον, ohne sie für evident usgeben zu wollen.’.

Currently, millions of minors are being inoculated against SARS-CoV-2 in many countries in the world. Ethical concerns about clinical research involving children have barely been addressed in the literature, despite the fact that the paediatric population is particularly vulnerable within this context. Children should be included in the research plans for COVID-19 vaccines. Nevertheless, it is necessary to critically assess to what extent clinical trials are being conducted according to methodological and ethical criteria that allow us to conclude that the (...) results are valid and, in consequence, how far the vaccination plans for children are scientifically justified.The principal aim of this article is to analyse critically the process of clinical research on COVID-19 vaccines involving children, highlighting the ethical concerns that arise, including the need to stratify the results from older adolescents separately for analysis before proceeding, if further research is warranted, in descending age order. The development of COVID-19 vaccines is examined, with a special look at the participation of children throughout their clinical development, including a review of the clinical trials registered in three international databases. We also offer some additional considerations about the inclusion of minors in vaccination plans. Finally, we conclude with some recommendations, with particular emphasis on the following ethical duties: research in children should be carried out only once the relevant research in adults has previously been conducted; issues that concern children’s needs and rights should be specifically addressed; and, therefore, the highest standards of ethical and scientific quality should be met. (shrink)

This paper faces the projections of the moral philosophy of Cicero on medieval scholastic ethics; it examines the influence of Cicero's writings dealing with treatment of the justificating way of moral behavior starting from natural human inclinations. First, the article analyses the philosophical elaboration of the theme in the field of ciceronian thinking. Second, already inside the frame of medieval elaborations, the article deals with projections of ciceronian tradition around natural human inclinations in their relations with moral life, in the (...) philosophical developments of Thomas Aquinas about origins of virtue and natural law. (shrink)