Informed by a provocative exhibition at the Louvre curated by the author, _The Severed Head_ unpacks artistic representations of severed heads from the Paleolithic period to the present. Surveying paintings, sculptures, and drawings, Julia Kristeva turns her famed critical eye to a study of the head as symbol and metaphor, as religious object and physical fact, further developing a critical theme in her work--_the power of horror_--and the potential for the face to provide an experience of the (...) sacred. Kristeva considers the head as icon, artifact, and locus of thought, seeking a keener understanding of the violence and desire that drives us to sever, and in some cases keep, such a potent object. Her study stretches all the way back to 6,000 B.C.E., with humans' early decoration and worship of skulls, and follows with the Medusa myth; the mandylion of Laon (a holy relic in which the face of a saint appears on a piece of cloth); the biblical story of John the Baptist and his counterpart, Salome; tales of the guillotine; modern murder mysteries; and even the rhetoric surrounding the fight for and against capital punishment. Kristeva interprets these "capital visions" through the lens of psychoanalysis, drawing infinite connections between their manifestation and sacred experience and very much affirming the possibility of the sacred, even in an era of "faceless" interaction. (shrink)

Informed by a provocative exhibition at the Louvre curated by the author, _The Severed Head_ unpacks artistic representations of severed heads from the Paleolithic period to the present. Surveying paintings, sculptures, and drawings, Julia Kristeva turns her famed critical eye to a study of the head as symbol and metaphor, as religious object and physical fact, further developing a critical theme in her work-- _the power of horror_--and the potential for the face to provide an experience of (...) the sacred. Kristeva considers the head as icon, artifact, and locus of thought, seeking a keener understanding of the violence and desire that drives us to sever, and in some cases keep, such a potent object. Her study stretches all the way back to 6,000 B.C.E., with humans' early decoration and worship of skulls, and follows with the Medusa myth; the mandylion of Laon ; the biblical story of John the Baptist and his counterpart, Salome; tales of the guillotine; modern murder mysteries; and even the rhetoric surrounding the fight for and against capital punishment. Kristeva interprets these "capital visions" through the lens of psychoanalysis, drawing infinite connections between their manifestation and sacred experience and very much affirming the possibility of the sacred, even in an era of "faceless" interaction. (shrink)

I discuss pedagogical issues that concern incest survivors. As teachers, we need to understand the ways in which the legacy of incest variously affects survivors' educational experiences and to be aware that the interplay of trust, knowledge, and power may be particularly complex for survivors. I emphasize the responsibility teachers have to create classrooms that are inclusive of survivors, while raising concerns about the practice of personal disclosure and assumptions about trust and safety in the classroom.

This paper was presented as part of a roundtable on Kristeva’s The Severed Head at the inaugural meeting of the Kristeva Circle on October 13, 2012.

The theorist and philosopher Julia Kristeva is invited to curate an exhibition at the Louvre in Paris as part of a series-Parti Pris - and to turn this into a book, The Severed Head: Capital Visions. The organiser, Régis Michel, wants something partisan, that will challenge people to think, and Kristeva delivers in response a collection of severed heads neatly summarising her critique of the whole of western culture! Three figures dominate, providing a key to making sense (...) of the exhibition: Freud, Bataille, and the maternal body. Using these figures, familiar from across the breadth of her work over the last half a century, she produces a witty analysis of western culture’s persistent privileging of disembodied masculine rationality; the head, ironically phallic, ironically and yet necessarily severed; the maternal body continually arousing a “jubilant anxiety”, expressed through violence. Points of critique are raised in relation to Kristeva’s normative tendencies-could we not tell a different story about women, for example? The cultural context of the exhibition is also addressed: who are the intended viewers/readers and whose interests are being served here? Ultimately, however, this is a celebration of Kristeva’s tribute to psychic survivors. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Gorgon’s Severed Head: Studies of Alcestis, Electra and PhoenissaeJustina GregoryC. A. E. Luschnig. The Gorgon’s Severed Head: Studies of Alcestis, Electra and Phoenissae Leiden, New York, and Cologne: E. J. Brill, 1995. xvi 1 255 pp. Cloth; Gld. 121, $78 (US). (Mnemosyne Supplement 153)Luschnig offers three self-contained essays, framed by an introduction and an epilogue. She derives her title from the circumstance that (...) each of the plays chosen for study contains a reference (in the case of Electra, two references) to the Gorgon’s head. Although she suggests (xiv) that the tragedies represent “different stages of Euripides’ career, one from each volume of the OCT,” she is not proposing to trace development, whether formal or thematic, from play to play. Her concern is with a constant: the plays’ mirroring of the redemptive power of art. On Luschnig’s account tragedy is fundamentally self- referential, urgently and repeatedly directing attention to “the human spirit at its most creative, creating a life and a story” (xv).The approach is not unfamiliar. Zeitlin (Ramus 1980) has described Orestes as the most extreme example of a theatrical self-consciousness that permeates all of Euripides, while Goldhill in Reading Greek Tragedy (1986) and Segal in Euripides and the Poetics of Sorrow (1993) have explored metatheatricality in Electra and Alcestis respectively—two of the very plays chosen for discussion by Luschnig. Where Luschnig differs from Zeitlin is in viewing Euripidean self-reflexivity not as a symptom of the genre’s moribund condition, but as a way to “examine the traditional stories and to test them and to keep them alive” (243). She differs from Goldhill and Segal, who concentrate on the poet’s manipulations of mythical tradition and generic practice, in emphasizing how the characters within each play replicate the creative process as they vary well-established stories, conjure up imaginary scenarios, and try on roles, costumes and masks. For Luschnig, “not only the author and audience, but the characters are taking part in the debate with the tradition” (132). She maintains that this debate is pursued with especial vigor by female characters, whose social and theatrical roles tend to be more circumscribed.Luschnig begins her chapter on Alcestis by reviewing the generic problems presented by the play and then embarks on a scene-by-scene commentary which focuses on the “aesthetic choices” made by the principals. There are occasional lapses over details; at Alc. 1148, for example, Heracles does not tell Admetus “to treat strangers better,” as Luschnig translates (241), but to continue to treat strangers well in the future. Nevertheless her distinctive perspective on the action leads to some intriguing conclusions. Alcestis, she asserts, is not a helpless victim but a determined woman who selects her own role and “play[s it] to the hilt” (33). As for Admetus, he starts “as a shell” (74) but grows in self-awareness in the course of the play. He searches throughout for “other, grander story patterns” (72); thus he briefly contemplates, only to reject, the possibility of playing Orpheus to Alcestis’ Eurydice. That role is reserved for Heracles, who succeeds in rescuing Alcestis from Hades. But Admetus, Luschnig asserts, [End Page 126] has laid the groundwork for Heracles’ intervention; when he proposes to commission a statue of Alcestis, and even when he equivocates to Heracles over whether she is alive or dead, he is doing his part to keep his wife alive in memory and story. Admetus thus emerges as a more decent and sympathetic character than is generally held to be the case.The chapter on Electra appeared previously in article form, and it struck me as the most polished of the three. Organized thematically rather than by scene, it focuses initially on Electra’s water jug as emblematic of Electra’s separation at once from her natal home and from her normal role in myth. The homely jug is contrasted to the “fine ware” (89) employed in the other Electra plays: the libation vessels that characterize the members of the chorus at the opening of Aeschylus’ Choephoroe, and the libation vessel and funerary urn that figure prominently in Sophocles’ Electra. The rest of the chapter... (shrink)

This paper offers a Kristevan reading of Antoon's The Corpse Washer. Although this text focuses specifically on Arab/Muslim culture, which cannot be translated into a racial category, this reading is meant to show the pertinence of Kristevan psychoanalytic theory in a non-Western context. One might go about linking such psychoanalytic work on non-Western writing to “race” in two ways. Insofar as The Corpse Washer demonstrates the validity of Kristevan psychoanalytic theory for non-Western art/artists, it implies the universality of that theory, (...) despite ethnicity, race, religion, etc. Or if we presuppose the universality of Kristevan psychoanalytic theory, we may think of such work as testing the assumption that psychoanalysis can traverse all such culturally constructed boundaries. (shrink)

. POLITICAL AND INTELLECTUAL BACKGROUND PERSPECTIVES ON TRACY AND THE IDEOLOGUES Tracy and the ideologues have been forgotten and "rediscovered" several ...

The following reviews Kristeva's 2011 text on artistic, cultural, and political uses of images of severed heads.

Towards the beginning of Book 3, Lucretius starts his description of the soul. According to Epicurus, the soul is divided into two, an irrational part, which is coextensive with the body, and a rational part, the ‘mind’, which is located in the chest. This position is a relic from an earlier, non–philosophical tradition, and was adopted by several different philosophers. But Alexandrian doctors would soon correctly locate the mind in the head, and later Epicureans would have to defend an (...) increasingly uncomfortable and out-of-date position. (shrink)

Head stabilization is fundamental for balance during locomotion but can be impaired in elderly or diseased populations. Previous studies have identified several parameters of head stability with possible diagnostic value in a laboratory setting. Recently, the ecological validity of measures obtained in such controlled contexts has been called into question. The aim of this study was to investigate the ecological validity of previously described parameters of head stabilization in a real-world setting. Ten healthy subjects participated in the (...) study. Head and trunk movements of each subject were recorded with inertial measurement units (IMUs) for a period of at least ten hours. Periods of locomotion were extracted from the measurements and predominant frequencies, root mean squares (RMSs) and bout lengths were estimated. As parameters of head stabilization, attenuation coefficients (ACs), harmonic ratios (HRs), coherences and phase differences were computed. Predominant frequencies were distributed tightly around 2 Hz and ACs, HRs and coherences exhibited the highest values in this frequency range. All head stability parameters exhibited characteristics consistent with previous reports, although higher variances were observed. These results suggest that head stabilization is tuned to the 2 Hz fundamental frequency of locomotion and that previously described measures of head stability could generalize to a real-world setting. This is the first study to address the ecological validity of these measures, highlighting the potential use of head stability parameters as diagnostic tools or outcome measures for clinical trials. The low cost and ease of use of the IMU technology used in this study could additionally be of benefit for a clinical application. (shrink)

In the summer of 1925, a debutant writer, Aleksandr Beliaev, published a ‘scientific-fantastic story’, which depicted the travails of a severed human head living in a laboratory, supported by special machinery. Just a few months later, a young medical researcher, Sergei Briukhonenko, succeeded in reviving the severed head of a dog, using a special apparatus he had devised to keep the head alive. This paper examines the relationship between the literary and the scientific experiments with (...) severed heads in post-revolutionary Russia, which reflected the anxieties about death, revival, and survival in the aftermath of the 1914–1923 ‘reign of death’ in that country. It contrasts the anguished ethical questions raised by the story with the public fascination for ‘science that conquers death’. (shrink)

Echo phonology was originally proposed to account for obligatory coordination of manual and mouth articulations observed in several sign languages. However, previous research into the phenomenon lacks clear criteria for which components of movement can or must be copied when the articulators are so different. Nor is there discussion of which nonmanual articulators can echo manual movement. Given the prosodic properties of echoes (coordination of onset/offset and of dynamics such as speed) as well as general motoric coordination of various articulators (...) in the human body, we expect that the mouth is not the only nonmanual articulator involved in echo phonology. In this study, we look at a fixed set of lexical items across 36 sign languages and establish that the head can echo manual movement with respect to timing and to the axis/axes of manual movement. We propose that what matters in echo phonology is the visual percept of temporally coordinated movement that repeats a salient movement property in such a way as to give the visual impression of a copy. Our findings suggest that echoes are not obligatory motor couplings of two or more articulators but may enhance phonological distinctions that are otherwise difficult to see. (shrink)

Immersive virtual reality (VR) emerges as a promising research and clinical tool. However, several studies suggest that VR induced adverse symptoms and effects (VRISE) may undermine the health and safety standards, and the reliability of the scientific results. In the current literature review, the technical reasons for the adverse symptomatology are investigated to provide suggestions and technological knowledge for the implementation of VR head-mounted display (HMD) systems in cognitive neuroscience. The technological systematic literature indicated features pertinent to display, sound, (...) motion tracking, navigation, ergonomic interactions, user experience, and computer’s hardware that should be considered by the researchers. Subsequently, a meta-analysis of 44 neuroscientific or neuropsychological studies involving VR HMD systems was performed. The meta-analysis of the VR studies demonstrated that the new generation HMDs induced significantly fewer dropouts and VRISE. Importantly, the commercial versions of the new generation HMDs with ergonomic interactions had zero incidents of adverse symptomatology and dropouts. Solely, HMDs equivalent to or greater than the commercial versions of contemporary HMDs accompanied with ergonomic interactions are suitable for implementation in cognitive neuroscience. In conclusion, researchers’ technological competency, along with meticulous methods and reports pertinent to software, hardware, and VRISE, are paramount to ensure the health and safety standards and the reliability of neuroscientific results. (shrink)

An interesting asymmetry in syntactic change is that OV base order is commonly replaced by VO, whereas the reverse development is quite rare in languages.1 A shift to VO has taken place in several branches of the Indo-European family, as well as in Finno-Ugric. The Germanic languages conform to this trend in that the original OV order seen in its older representatives, and (in more rigid form) in modern German, Dutch, and Frisian, has given way to a consistently head-initial (...) syntax in English, Scandinavian, and Yiddish. (shrink)

Neurosurgeon Sergio Canavero proposed the HEAVEN procedure – i.e. head anastomosis venture – several years ago, and has recently received approval from the relevant regulatory bodies to perform this body-head transplant in China. The BHT procedure involves attaching the donor body to the head of the recipient, and discarding the body of R and head of D. Canavero’s proposed procedure will be incredibly difficult from a medical standpoint. Aside from medical doubt, the BHT has been met (...) with great resistance from many, if not most bio- and neuroethicists.Given both the known challenges and unknown outcomes of HEAVEN, several important neuroethical and legal questions have emerged should Canavero be successful, including: What are the implications for transplantology in the U.S., inclusive of issues of expense, distributive justice, organizational procedures, and the cost of novel insight? How do bioethical and neuroethical principles, and legal regulations of human subject research apply? What are the legal consequences for Canavero performing a BHT? What are the tentative implications for the metaphysical and legal identity of R should they survive post-BHT? These questions are analyzed, issues are identified, and several solutions are proposed in an attempt to re-configure HEAVEN into a safe, clinically effective, and thus realistically viable procedure.Notably, the permissibility of conducting the BHT in China fosters additional, important questions, focal to whether Western ethics and professional norms be used to guide the BHT – or any neuroscientific research and its use - in non-Western countries, such as China; if the models of responsible conduct of research are identical, similar, or applicable to the intent and conduct of research in China; and what economic and political implications are fostered if/when such avant garde techniques are successful.These questions are discussed as a further impetus to develop a globally applicable neuroethical framework that would enable both local articulation and cosmopolitan inquiry and oversight of those methods and approaches deemed problematic, if and when rendered in more international settings. (shrink)

This essay examines a challenge to common literary representations of female mental illness in the Early Modern period—the hysterical woman—in a collection of French short stories contemporary to Vesalius's De Fabrica: Jeanne Flore's Tales and Trials of Love. Jeanne Flore's tales depict several mentally disturbed female protagonists, young women prone to paroxysms of madness and self-mutilation. This study maintains that while Tales and Trials of Love superficially participates in the literary tradition that grew out of those accepted social and medical (...) beliefs, it also questions the long-accepted paradigm of female hysteria and points to a shift in the socio-medical climate. Jeanne Flore's fictional narratives suggest that mental illness no longer consists in the realignment of a uterine imbalance, but rather in the telling of personal stories, a precursor to psychoanalysis and narrative medicine. (shrink)

BackgroundBody image is a subjective concept encompassing a person’s views and emotions about their body. Head and neck cancer (HNC) diagnosis and treatment affects several psychosocial concepts including body image. Large numbers of HNC patients are diagnosed each year in India but there are no suitable measures in regional languages to assess their body image. This study assessed the psychometric properties of the Body Image Scale (BIS), a measure suitable for clinical and research use in HNC populations, translated into (...) Tamil, Telugu and Hindi and compared body image distress between language groups.MethodsTranslated versions of BIS were completed by HNC patients recruited from three cancer centers across India one time only. Psychometric evaluation was conducted including factor analysis using principal component analysis and internal consistency reliability using Cronbach’s alpha. Patients completed the EORTC Quality of Life Questionnaire (QLQ) C-30 and EORTC QLQ HN-35 measures to enable exploration of convergent and discriminant validity. ANOVA was used to calculate difference in mean values for body image.ResultsOur sample included 621 HNC patients (Tamil = 205, Telugu = 216, Hindi = 200). Factor analysis revealed a one-factor solution and Cronbach’s alpha coefficients ranged between 0.891 and 0.969 indicating good reliability. Hypothesized correlations between similar and different constructs were as expected, supporting construct validity. On the BIS, we found a statistically significant difference (F= 11.0954,P< 0.05) between means of Tamil, Telugu, and Hindi groups, with higher body image scores in Telugu (M= 12.86;SD= 7.65) and Hindi groups (M= 12.52;SD= 7.36) indicating more symptoms/body image distress, when compared to Tamil population (M= 9.28;SD= 10.04).ConclusionThe reliability and validity of the three translated Indian versions of the BIS were maintained, providing a method for assessing body image of HNC population worldwide speaking Tamil, Telugu, and Hindi across the illness trajectory. (shrink)

Despite head and neck cancer association with various negative impacts, collective evidence is accumulating regarding the positive impacts of positive psychology on cancer survivors. However, data on how positive psychology is related to the psychological complications of HNC across time are lacking. This longitudinal study examined the trends of positive psychology, perceived spousal support, and psychological complications and determined the association between them, psychological complications, and PTG across two timelines among a cohort of HNC patients. A total of 175 (...) HNC respondents exhibited an increasing trend of positive psychology and perceived spousal support while reporting a decreasing trend of psychological complications between baseline and follow-up assessments. A greater degree of hope and perceived spousal support contributed to a higher degree of PTG across time. Conversely, a higher severity of anxiety symptoms was associated with a lower degree of PTG over time. Female gender had a moderating effect on the association between severity of anxiety symptoms and PTG, but did not moderate the association between hope, perceived spousal support and PTG. This study indicates the pivotal role of incorporating psychosocial interventions into the treatment regimen to enhance the degree of hope and perceived spousal support and reduce the severity of anxiety symptoms, which, in turn, will facilitate the development of PTG in HNC patients. (shrink)

SignificanceElectrical burns can cause severe damage to the nervous system, resulting in autonomic dysfunction with reduced cerebral perfusion. However, few studies have investigated these consequences.AimTo elucidate changes in prefrontal cerebral hemodynamics using functional near-infrared spectroscopy (fNIRS) during the head-up tilt table test (HUT) for patients with electrical burns.ApproachWe recruited 17 patients with acute electrical burns within 1 week after their accidents and 10 healthy volunteers. The NIRS parameters acquired using an fNIRS device attached to the forehead were analyzed in (...) five distinct HUT phases.ResultsBased on their HUT response patterns, patients with electrical burns were classified into the group with abnormal HUT results (APG, n = 4) or normal HUT results (NPG, n = 13) and compared with the healthy control (HC, n = 10) participants. We found trends in hemodynamic changes during the HUT that distinguished HC, NPG, and APG. Reduced cerebral perfusion and decreased blood oxygenation during the HUT were found in both the NPG and APG groups. Patients with electrical burns had autonomic dysfunction compared to the HC participants.ConclusionsUsing fNIRS, we observed that acute-stage electrical burn injuries could affect cerebral perfusion. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Schopenhauer and the Nature of Philosophy by Jonathan HeadJudith NormanJonathan Head. Schopenhauer and the Nature of Philosophy. Lanham, MD: Lexington Books, 2021. Pp. xviii + 183. Hardback, $95.00.It is a bit strange to read an overview of Schopenhauer's philosophy that does not center on the obvious and attention-grabbing idea of will, but Jonathan Head has brought a fresh and welcome perspective to the topic by focusing (...) instead on Schopenhauer's notion of philosophy itself. This perspective enables Head to paint a more sympathetic picture of Schopenhauer than is often the case—more coherent in his systematic pretensions, more consistent in his philosophical project over the long course of his writings, and (perhaps most surprisingly) more solicitous for the welfare of his readers.Head's thesis is that Schopenhauer analyzed ('diagnosed' might be a better word) the human need for metaphysics and constructed his own philosophy carefully to address this need. "The need for metaphysics," Head explains, "is a natural desire that all human beings have for explanation and consolation, in the face of the recognition of pessimistic truths regarding the world we live in" (xiv), specifically recognition of the "wrongness of the world" (51) and "the illusory nature of the principle of individuation" (70). Several quite specific metaphilosophical insights and methods arise from this seemingly straightforward statement. [End Page 528] For one thing, Head points out that explanation and consolation are rather different goals for philosophy, uniting theoretical and practical concerns in a way that might not be expected from a self-declared Kantian. But he argues for this dual functionality by tracing the notion of "better consciousness" from Schopenhauer's earliest writings to its evolution into a "denial of the will," a form of consciousness with directly salvific consequences (interestingly, according to Head, not just for the individual but intergenerationally), now rooted in a metaphysics of will.The second and more philosophically fruitful peculiarity about Schopenhauer's diagnosis of the human "need for metaphysics" is the manner in which it arises from "the recognition of pessimistic truths" (xiv). There is a lot packed into the notion of recognition here. Schopenhauer has a distinctive philosophical method that grounds philosophical thinking in intuitive apprehension of basic truths. And, as Head argues, while this intuition functions as the ground for truth-seeking, it also hampers philosophy as a discursive discipline, since the concepts in which truth claims are presented cannot capture or communicate the unique proximity to truth characteristic of intuition. Thus, philosophical truths cannot be communicated directly, and the function of philosophical texts is to inspire an intuitive insight on the part of the readers so that they are able to see for themselves what the philosophy purports to say. (Stoicism, for instance, is for Schopenhauer an admirable but ultimately limited philosophical perspective in that it develops a system that relies exclusively on reason without promoting a grounding intuition.) Head argues that insight into the basic nature of the will is the intuition that Schopenhauer spins his philosophy around.This has both metaphysical and metaphilosophical implications. As for the former, it means that metaphysics is possible as a discipline, even in the wake of (and while by and large respecting) the limits Kant imposed on epistemology. Metaphysics has an empirical aspect, relying on empirical cognitive sources to provide a worldview for which it provides a key. Head emphasizes the irreducibility of this "objective" perspective, for offering both understanding as well as consolation (namely, knowledge that we have cognitive resources that other creatures do not). But Head argues that Schopenhauer gives primacy to the (compatible and complementary) subjective standpoint, and in particular our (quasi-speculative) intuition into the thing-in-itself via insight into our own basic essence as will. This peek into a nonrepresentational reality provides the reader with a guiding intuition (and the text with a central thought) that has an "inbuilt [implicitly] inferential structure" (72) from which an extraordinarily fruitful set of implications follows for constructing a metaphysics of will.The implications for metaphilosophy are no less interesting, and the central claim of Head's text is that Schopenhauer carefully constructed his central work, The World as Will and Representation, to guide... (shrink)

Several studies showed evidence supporting the possibility of hand trajectory decoding from low-frequency electroencephalography. However, the decoding in the source space via source localization is scarcely investigated. In this study, we tried to tackle the problem of collinearity due to the higher number of signals in the source space by two folds: first, we selected signals in predefined regions of interest ; second, we applied dimensionality reduction techniques to each ROI. The dimensionality reduction techniques were computing the mean, principal component (...) analysis, and locality preserving projections. We also investigated the effect of decoding between utilizing a template head model and a subject-specific head model during the source localization. The results indicated that applying source-space decoding with PCA yielded slightly higher correlations and signal-to-noise ratios than the sensor-space approach. We also observed slightly higher correlations and SNRs when applying the subject-specific head model than the template head model. However, the statistical tests revealed no significant differences between the source-space and sensor-space approaches and no significant differences between subject-specific and template head models. The decoder with Mean and PCA utilizes information mainly from precuneus and cuneus to decode the velocity kinematics similarly in the subject-specific and template head models. (shrink)

The ancient puzzle of Dion and Theon has given rise to a surprising array of apparently implausible views. For example, in order to solve the puzzle, several philosophers have been led to deny the existence of their own feet, others have denied that objects can gain and lose parts, and large numbers of philosophers have embraced the thesis that distinct objects can occupy the same space, having all their material parts in common. In this paper, I argue for an alternative (...) approach: I claim that human beings have ordinary parts—hands, heads, feet, and so on—but no extraordinary parts, such as ‘foot-complements’, the existence of which is essential to the puzzle. I rebut three objections to this approach: an objection that it is unacceptably metaphysically arbitrary, an objection that the view is incompatible with versions of the puzzle involving decapitation, and an objection concerning masses of matter. If we can believe that there are such things as hands and feet without involving ourselves in paradox, and without accepting large numbers of co-located material objects that share all their material parts, then that is what we should do. My view is the only known alternative which allows this. (shrink)

There are striking parallels between contemporary Christian engagement with transhumanism and medieval interest in the so-called monstrous races: cyclops, pygmies, dog-headed people, headless people with giant faces on their torsos, and the like. Several medieval Christians, including Augustine, either believed that these creatures existed in the far-off corners of the earth or at least countenanced the possibility of their existence. Medieval Christians did not just view the monstrous races as curiosities; they also considered the theological implications of such unusual creatures. (...) Of particular interest was what their existence might mean for questions of human nature, original sin, divine providence, and virtue. As contemporary Christians grapple with similar questions in light of transhumanism, they can draw upon insights from the medieval engagement with the monstrous races. (shrink)

Structured interviews were held with 149 registered nurses in seven countries in America, Asia, Australia and Europe concerning the feeding of severely demented patients who do not accept food. The most common reasons for nurses being willing to change their decision to feed or not to feed were an order from the medical head, a request from the patient's husband and/or the staff meeting. There was a connection between the willingness to feed and the ranking of ethical principles. Nurses (...) who were most prone to feed the patient most often gave a high rank to the ethical principle of sanctity of life, while those who primarily chose not to feed the patient gave a high rank to the ethical principle of autonomy. All nurses stressed the ethical principle of beneficence. Des interviews structurés ont eu lieu avec 149 infirmiers/ères dans sept pays en Amérique, Asie, Australie et Europe concernant l'alimentation des malades gravement dément qui refusent de manger. La raison la plus générale pour des infirmiers/ères d'être prêt à changer leures décisions de donner à manger ou non sont: un ordre du médecin, la demande du mari de la malade ou de la réunion du personnel. Il y avait un lien entre la volonté de nourir et le rang des principes éthiques. Les infirmiers/ères les plus enclins de nourir la malade le plus souvent donnaient un rang supérieur au principe éthique de la sainteté de vie, pendant que ceux et celles qui choisissaient de ne pas nourrir la malade donnaient un rang supérieur au principe éthique de l'autonomie. Tous insistaient sur l'importance du principe éthique de la bienfaisance. Konstruktive Interviews wurden mit 149 ausgebildeten Krankenschwestern und Pfleger in sieben Ländern in Amerika, Asien, Australien und Europa gehalten über die Ernährung von schwer von Dementia praecox leidenden Patienten, die das Essen verweigern. Die gewöhnlichsten Gründe des Pflegepersonals für die Bereitwilligkeit, ihre Entscheidung, zu ernähren oder nicht, zu ändern, waren Anordnungen vom medizinischen Chef, Anfragen vom Ehemann der Patientin und/oder einer Personalsitzung. Es bestand ein Zusammenhang zwischen der Bereitwilligkeit zur Ernährung und dem Rang der ethischen Prinzipien. Die Pflegenden, die sich am meisten neigten, die Patientin zu ernähren, gaben dem ethischen Prinzip der Heiligkeit des Lebens einen hohen Rang, während die, die meistens vorzogen, die Patientin nicht zu ernähren, gaben dem ethischen Prinzip der Autonomie einen hohen Rang. Alle Pflegenden legten grossen Wert auf das ethische Prinzip der Wohltätigkeit. (shrink)

BackgroundAttention deficit hyperactivity disorder is clinically diagnosed; however, quantitative analysis to statistically analyze the symptom severity of children with ADHD via the measurement of head movement is still in progress. Studies focusing on the cues that may influence the attention of children with ADHD in classroom settings, where children spend a considerable amount of time, are relatively scarce. Virtual reality allows real-life simulation of classroom environments and thus provides an opportunity to test a range of theories in a naturalistic (...) and controlled manner. The objective of this study was to investigate the correlation between participants’ head movements and their reports of inattention and hyperactivity, and to investigate how their head movements are affected by different social cues of different sensory modalities.MethodsThirty-seven children and adolescents with and without ADHD were recruited for this study. All participants were assessed for diagnoses, clinical symptoms, and self-reported symptoms. A virtual reality-continuous performance test was conducted under four conditions: control, no-cue, visual cue, and visual/audio cue. A quantitativecomparison of the participants’ head movements was conducted in three dimensions using a head-mounted display in a VR classroom environment. Task-irrelevant head movements were analyzed separately, considering the dimension of movement needed to perform the VR-CPT.ResultsThe magnitude of head movement, especially task-irrelevant head movement, significantly correlated with the current standard of clinical assessment in the ADHD group. Regarding the four conditions, head movement showed changes according to the complexity of social cues in both the ADHD and healthy control groups.ConclusionChildren and adolescents with ADHD showed decreasing task-irrelevant movements in the presence of social stimuli toward the intended orientation. As a proof-of-concept study, this study preliminarily identifies the potential of VR as a tool to understand and investigate the classroom behavior of children with ADHD in a controlled, systematic manner. (shrink)

Despite a voluminous literature on happiness and well‐being, debates have been stunted by persistent dissensus on what exactly the subject matter is. Commentators frequently appeal to intuitions about the nature of happiness or well‐being, raising the question of how representative those intuitions are. In a series of studies, we examined lay intuitions involving happiness‐ and well‐being‐related terms to assess their sensitivity to internal (psychological) versus external conditions. We found that all terms, including ‘happy’, ‘doing well’ and ‘good life’, were far (...) more sensitive to internal than external conditions, suggesting that for laypersons, mental states are the most important part of happiness and well‐being. But several terms, including ‘doing well’, ‘good life’ and ‘enviable life’ were substantially more sensitive to external conditions than others, such as ‘happy’, consistent with dominant philosophical views of well‐being. Interestingly, the expression ‘happy’ was completely insensitive to external conditions for about two thirds of our participants, suggesting a purely psychological concept among most individuals. Overall, our findings suggest that lay thinking in this domain divides between two concepts, or families thereof: a purely psychological notion of being happy, and one or more concepts equivalent to, or encompassing, the philosophical concept of well‐being. In addition, being happy is dominantly regarded as just one element of well‐being. These findings have considerable import for philosophical debates, empirical research and public policy. (shrink)

Background: To place a dependent with severe dementia in a nursing home is a painful and difficult decision to make. In collectivistic oriented societies or families, children tend to be socialised to care for ageing parents and to experience guilt and shame if they violate this principle. Leaving the care to professional caregivers does not conform with the cultural expectations of many ethnic groups and becomes a sign of the family’s moral failure. Research design: Qualitative design with individual in-depth interviews (...) with nurses, family members and dementia care coordinators in Norway, Montenegro, Serbia and South Africa. Braun and Clarke’s six analytic phases were used. Ethical considerations: The project was approved by the Regional Committee for Research, South-Eastern Norway; the Norwegian Centre for Research Data; the Ethics Committee; University of Limpopo, MEDUNSA Campus, South Africa; and by the local heads of the respective nursing homes or home care services. Interviewees were informed orally and in writing and signed an informed consent form. Findings: Healthcare professionals tend to be contacted only when the situation becomes unmanageable. Interviewees talked about feelings of obligation, shame and stigma in their societies regarding dementia, particularly in connection with institutionalisation of family members. Many lacked support during the decision-making process and were in a squeeze between their own needs and the patients’ need of professional care, and the feeling of duty and worry about being stigmatised by their surroundings. This conflict may be a source of pre-decision regret. Conclusion: Family caregivers need help to understand the behaviours of persons with dementia and how to access the formal and informal services available. Thus, they may provide effective support to patients and family carers alike. Supportive interventions for caregivers need to be tailored to meet the individual needs of both the caregiver and the persons with dementia. (shrink)

This article outlines three interlocking and mutually reinforcing registers in Giorgio Agamben’s work: the law, the apparatus, and the anthropological machine. While Agamben is clear that rules render inoperative laws and counter-apparatuses suspend the functioning of apparatuses, that which neutralizes the anthropological machine remains undisclosed. To explore this messianic opening, the author moves beyond Agamben and posits the possibility of a shift from an anthropological machine to a phytological machine. Whereas the former functions through the production of binary oppositions that (...) divide life from its form, the latter yields to the internally generative potentiality of lifeforms. In conclusion, the article proposes an alternative reading of several of Agamben’s key examples, including his references to Tiananmen Square, as manifestations of a phytological machine emerging from within the composting of anthropological divisions. (shrink)

The way farm viability is defined and conceptualized has become increasingly incongruent with the way that small-scale farmers make a living, as their livelihood strategies have evolved and changed in response to broad structural changes over the past several decades. Farm viability is typically defined as meeting the income needs of the farm family as well as supporting the farm’s operating costs. However, our study shows that New England farmers define farm viability as their ability to stay in business and (...) to keep the land in agriculture. In this paper, we bring together the agricultural economics and rural sociological research literature on farm viability and persistence as well as food justice scholarship to advance the development of a more relevant and integrated approach to evaluating the viability of small and mid-sized farms. We present farmers’ own conceptions of farm viability, drawn from 37 interviews with the operators of small farms in New England. While most of the farmers we interviewed conceptualize farm viability as their ability to stay in business, many of them shared broader views of farm viability that integrated the social and environmental sustainability of their enterprises in the face of financial pressures and increased weather extremes from climate change. These were described as their ability to continue farming year after year and keep their land in agriculture, and their ability to maintain their own health and wellbeing as integral to a viable farm enterprise. Farmers emphasized their (in)ability to continue farming from a social sustainability standpoint as directly impacting the viability of their farms. We argue for a shift away from narrow measures of farm viability that are solely based on farm owners’ household income to a broader, multidimensional approach to defining and measuring farm viability that could enable analyses that are relevant to critical sustainability concerns for US agriculture. (shrink)

Using a longitudinal case study design, we have tracked the recovery of motor function following severe traumatic brain injury (TBI) through a multimodal neuroimaging approach. In 2006, Canadian Soldier Captain (retired) Trevor Greene (TG) was attacked with an axe to the head while on tour in Afghanistan. TG continues intensive daily rehabilitation, which recently included the integration of physical therapy (PT) with neuromodulation using translingual neurostimulation (TLNS) to facilitate neuroplasticity. Recent findings with PT+TLNS demonstrated that recovery of motor function (...) occurred beyond conventional time limits, currently extending past 14-years post-injury. To investigate whether PT+TLNS similarly resulted in associated cognitive function improvements, we examined event-related potentials (ERPs) with the brain vital signs framework. In parallel with motor function improvements, brain vital signs detected significant increases in basic attention (as measured by P300 response amplitude) and cognitive processing (as measured by contextual N400 response amplitude). These objective cognitive improvements corresponded with TG’s self-reported improvements, including a noteworthy and consistent reduction in ongoing symptoms of post-traumatic stress disorder (PTSD). The findings provide valuable insight into the potential importance of non-invasive neuromodulation in cognitive rehabilitation, in addition to initial indications for physical rehabilitation. (shrink)

Virtue and deontological ethics are now commonly contrasted as rival approaches to moral inquiry. However, I argue that neither metaethical party should seek complete, solitary domination of the ethical domain. Reductive treatments of the right or the virtuous, as well as projects that abandon the former or latter, are bound to leave us with a sadly diminished map of the moral territories crucial to our lives. Thus, it is better for the two parties to seek a more cordial and equal (...) relationship, one that permits metaethical pluralism, and acknowledges mutual dependence. I do not seek to prescribe how that relationship should look: this essay offers less a positive metaethical position than a prolegomenon to such a position, one that attempts to head off harmful attempts to reduce the territory of the aretaic to that of the deontic, or that of the deontic to the aretaic. (shrink)

IntroductionIn highly developed countries, as many as 16 percent of children are physically abused each year. Traumatic brain injury (TBI) is the most common injury in non-accidental trauma (NAT) and is responsible for 80 percent of fatal NAT cases, with most deaths occurring in children younger than three years old. Cases of abusers who refuse withdrawal of life-sustaining medical treatment (LSMT) to avoid criminal charges have previously been reported. Therefore, we hypothesized that NAT is associated with a lower risk for (...) withdrawal LSMT in pediatric TBI.MethodsThe pediatric Trauma Quality Improvement Program database was analyzed (2014 to 2016) for patients aged 16 and younger with TBI and Glasgow Coma Scale (GCS) of 8 and lower on admission. Patients with a head Abbreviated Injury Scale (AIS) of 2 or less or who died within 48 hours were excluded. A multivariable logistic regression model was used for analysis.ResultsOf 2,209 TBI patients, 92 (4.2 percent) had withdrawal of LSMT. Compared to those without withdrawal of LMST, those with LMST had statistically similar median age (three years of age versus seven years, p = 0.07) and a higher rate of NAT (33.7 percent versus 13.5 percent, p < 0.001). The most common specified perpetrator was a father/stepfather/ male partner (70 percent). After adjusting for covariates, factors associated with higher risk for withdrawal of LSMT included age of less than three years (OR 2.38, CI 1.34-4.23, p < 0.05) and NAT (OR 1.86, CI 1.02-3.41, p < 0.05).ConclusionNAT is associated with increased risk for withdrawal of LSMT in pediatric TBI. Age of less than three years is similarly associated with a higher risk for withdrawal of LSMT. Future research in this population is needed to determine what other factors predict withdrawal of LSMT and what resources, such as social workers and/or ethics consults, are utilized. (shrink)

Background Informed consent is a universally accepted precondition for scientific researches involving human participants. However, various factors influence the process of obtaining authentic informed consent, and researchers particularly working in resource-poor countries often face considerable difficulties in implementing the universally recommended procedures for obtaining informed consent. We have conducted this Rapid Ethical Assessment to accommodate the local cultural norms and to understand the relevant ethical issues in the Silti community before the conduct of a cluster-randomized controlled trial. Methods This REA (...) was conducted in two purposively selected Woredas/Districts and Worabe Town administration of Silti Zone. Data were collected using in-depth interviews and focus group discussions. Purposive and convenient sampling techniques were used to select respondents. Five in-depth interviews and 15 Focus Group Discussions were conducted in the Amharic language. The collected data was transcribed, translated, and analyzed using a thematic approach. Result Most of the community members never heard about research and therapeutic misconception was common. In the area, the permission of people working in the formal and informal community administration is essential before approaching individuals. The male head of the household should also be involved in the decision before individual household members participate in research. Furthermore, sensitizing the community using public and religious gatherings was suggested before individual recruitment. In the consent process, delivering selected information particularly the purpose and benefits of the research was emphasized and the tendency of preferring verbal consent was documented despite the willingness of the individuals to sign on the consent form. Local health workers were identified as appropriate personnel to communicate information and the procedures of the research were found to be acceptable. However, the value of small incentives was suggested to motivate potential participants. Finally, involving all concerned stakeholders and respecting the cultural norm of the community was emphasized. Conclusion Through REA, we understand the research awareness of the community, their expectation, and the cultural norms relevant to the ethical conduct of research. It enabled us to devise culturally sensitive and scientifically sound strategies to secure authentic informed consent. The process of conducting REA was found to be feasible, quick, and efficient. (shrink)

There was a time in screen culture when the facial close-up was a spectacular and mysterious image... The constant bombardment of the super-enlarged, computer-enhanced faces of advertising, the endless 'talking heads' of television and the ever-changing array of film stars' faces have reduced the face to a banal image, while the dream of early film theorists that the 'giant severed heads' of the screen could reveal 'the soul of man' to the masses is long since dead. And yet the (...) end of this dream opens up the possibility for a different view of the face on the screen. The aim of the book is to seize this opportunity to rethink the facial close-up in terms other than subjectivity and identity by shifting the focus to questions of death and recognition. In doing so, the book proposes a dialectical reversal or about-face. It suggests that we focus our attention on the places in contemporary media where the face becomes unrecognisable, for it is here that the facial close-up expresses the powers of death. Using Walter Benjamin's theory of the dialectical image as a critical tool, the book provides detailed studies of a wide range of media spectacles of faces becoming unrecognisable. It shows how the mode of recognition enabled by these faces is a shock experience that can open our eyes to the underside of the mask of self - the unrecognisable mortal face of self we spend our lives trying not to see. Turning on itself, so to speak, the face exposes the fragile relationship between social recognition and facial recognizability in the images-cultures of contemporary media. (shrink)

It is untrue that, as Hegel said in 1807 in the Phänomenologie, «the wounds of the spirit heal and leave no scar behind; what is done is not indelible, but is reassumed by the spirit» (GW 9, 360) since the ground of reality, that reality which, as indicated by Kant, seems to be submerged in evil (Ak. VI), refuses to be tamed by concepts. Disappearance without remnant, that dissolution (Verschwindung) mentioned by Hegel would suppose that there is no remnant of (...) evil, thatits effects in history-such as the Jacobin terror with its macabre liturgy of severed heads referred to in the above passage of the Phänomenologieare nothing more than moments to be sublate (aufgehoben), part of a necessary process. There is no remnant to be explained. All is revealed: Offenbarung der Tiefe. The relationship between Hegel and Schelling has in this topic, the problem of evil and its meaning in history (Geschichte), one of its key points: in Schelling one can see a hollow which constitutes a pathway to the problem of finitude and evil, studied in depth in the Freiheitsschrift of 1809, partly as a response to the critics expressed by Hegel in the Phänomenologie. While Hegel reduced evil to an abstract negation, to be overcome through a determinated negation as a sign ofthe reason in history, in Schelling evil would remain a permanent possibility that can never be dissolved (verschwinden) or overcome (aufgehoben) any way. (shrink)

Peano's contributions to logic are surveyed under several headings. His use of class abstraction is considered first, together with his recognition of the distinction between membership and inclusion. Then his strategy of notational inversion is appraised. Finally, class abstraction is considered again, from ontological points of view; and Peano's achievements are compared with Frege's.

The ordeal of mourning, being so much harder than any thought its experience may deliver, bears out the impression developed in Julia Kristeva’s opening to The Severed Head —that thought is swift. She has recognized as well as anyone the interplay of blindness and insight. Nothing brings all this into starker evidence than the premature death of a loved other, a friend, or a true assistant in life and thought. There is a reminder in this that the new (...) narratives of subjectivity on which Kristeva places a high value, and certainly the long life of meaning in the world, come at the price of the loss and mourning of our loved others. Pleshette DeArmitt’s book, The Right to Narcissism: A Case for an Im-possible Self-Love, has given the condition of narcissism an intricate place in this difficult if promising work. (shrink)

Boehm reasons that human morality began when several heads of households formed a coalition to limit the despotic bullying of an alpha male. The logic is clear and the argument is persuasive. The premises require that: dominant individuals behave like chimpanzees, bullying their subordinates, early humans somehow developed one-male units from a chimpanzee like society and, the power of a despot is limited by group consensus and political activities. Not all alpha males behave like chimpanzees; most primate societies show little (...) evidence of bullying. One-male units are formed by some monkeys but there is little evidence of such tendencies in chimpanzees and bonobos. Hamadryas males do not compete with familiar males for females or possessions regardless of their dominance relationships, but this inhibition is not based on group consensus or coalitions repressing alpha males. Boehm's argument is, nonetheless, possible and plausible but cannot be empirically tested. (shrink)

Annawe live where people used to keep cowsin a stifling polyethylene sunwe make holes for love therewhen the water is high we walk on itfrom the bed to the chair then the windowsillthere we hang like rags on the edge of lightonce we woke in history melancholycan't fall back asleep circumambulatelike a child's sobs in a dead bellywar: the worst day of my lifeTatyanacurfew cage bars are made of waxwhen we set ourselves on fire, the light goes on in the (...) houselike a sunflower on the pan of a deep fieldit's as if we were still alive but then night deliversthe viper of the widow's ribbon under every doorlet them get up and go, it's not about the eyes of othersour faces are under the washed-out water of tearsbut they don't go we don't goit is where thyme once was picked up and memory grewgathering songs in tufts of hair, the sacks of Augustwere pregnant with hope for a new summerwhere we still speak for ourselveslet them get up and go, our time is running outleaving sand on things so they get water back laterwe outlive ourselves, we hold the earth by the throatlike the bird of an old love on the lining of a fashionable dressTamarathey just came and shut the passage of flowering timeinto a nailed-up victory box, as if we were snow dyingin the arms of cut-down apple trees in a cesspool of guiltnow my man and I go to get our pensions like cons off to rollcallbut even there they say: special people live in Donetsk:here you would say: and their special gods:occupation: its shimmering rhythm keeps trouble at baysilence: its dirty threads stitch up everyone's mouthswith porous fingers of laughter, from ear to eara train forgets itself and digs into the groundit's making to remember passenger lovesdoesn't know why it's here and what to do with so many namesFainathe rotten cabbage of despair knocks at the doorof invisible night with its severed head, the world still like waterscorched by screams a bird's throat makes threatswhile we go down into memory deeper and deeperwhile we root out the weeds of languagelike eglantine wind from a wound in the landscapepast the gates of death, empty nests of rootsstone light over the great junkheap of loveinfantile fears in the frozen cradle of breathwe leave lists of traces like snow in the marginsstained with blood of freedom from textualitythey will someday return home with our traces, the treesbeasts squint there from the swings of fire and guiltthey laugh over the ravine of this shameful feastthey don't feel the ground shifting beneath themin a long echo's noose tolls the hollow heartFor Oleh Kotsarevwe shall inter civilization in the woodsso that the waking sunhears the green record of sunrisenaked enter the running dance circlebreak into the childish laughter of natureearth shall not know earth in the mirror of our movementsearth shall not know us everso water leaving the memories of fireplace beaststurns to snow in the see-through cupped hands of cloudsso trees pushing roots into rainturn to sky in the arms of birdswe are not afraid, we shall say,to be or not to be in the umbilical cord of timewe shall tie together white kerchiefs of tears in the house of love. (shrink)

This paper concerns the translation and interpretation of a succinct quip of Sextus Clodius, a rhetorician in Antony's entourage, on the subject of Fulvia's swollen cheek. The jest is often interpreted as having suggested that she tempted Clodius’ pen, and various double meanings have been proposed. Contextualization may supply a key. The remark could mean that Fulvia seemed to be testing the point of her stylus, and the dark allusion might then be to reports of the manner in which Fulvia (...) had allegedly mistreated the severed head of Cicero. (shrink)

Percy has been studied under several headings: Catholic, Southerner, Existentialist. Two such aspects, however, have been neglected: the strong influence of Charles Sanders Peirce, plus Percy’s deep competence in laboratory science. His typescript essay, “Peirce and Modern Semiotic,” presented here, shows that Percy was well ahead of his contemporaries in understanding the scientific and philosophical importance of Peirce’s Semeiotic, the Theory of Semeioses. Percy particularly pointed to the experiential importance of “taking the other’s meaning.” He regarded that common phenomenon as (...) vital, and genuine—a kind of event that behaviorists such as B. F. Skinner or Charles Morris explained away as nothing but a dynamic dyadic causal process. Percy’s essay definitively blocks those reductions. (shrink)

Decompressive craniectomy is a technically straightforward procedure whereby a large section of the cranium is temporarily removed in cases where the intracranial pressure is dangerously high. While its use has been described for a number of conditions, it is increasingly used in the context of severe head injury. As the use of the procedure increases, a significant number of patients may survive a severe head injury who otherwise would have died. Unfortunately some of these patients will be left (...) severely disabled; a condition likened to the RUB, an acronym for the Risk of Unacceptable Badness. Until recently it has been difficult to predict this outcome, however an accurate prediction model has been developed and this has been applied to a large cohort of patients in Western Australia. It is possible to compare the predicted outcome with the observed outcome at 18 months within this cohort. By using predicted and observed outcome data this paper considers the ethical implications in three cases of differing severity of head injury in view of the fact that it is possible to calculate the RUB for each case. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Setting the Stage for a Dialogue:Aesthetics in Drama and Theatre EducationAlistair Martin-Smith (bio)For us, education signifies an initiation into new ways of seeing, hearing, feeling, moving. It signifies the nurture of a special kind of reflectiveness and expressiveness, a reaching out for meanings, a learning to learn.—Maxine Greene, Variations on a Blue Guitar1Examining the aesthetics of the complementary fields of educational drama and theatre is like looking through a (...) kaleidoscope. If you turn it one way, you see one colorful pattern; if you turn it the other way, you see yet another. The multiplicity of approaches to drama and theatre education, each with its own aesthetic pattern, often obscures the common ground they all share. As a result, in its unique emphasis on art, pedagogy, and society, each may have its own aesthetic pattern; yet only by looking closely at each distinct pattern can we understand more of the power of drama and theatre to develop human consciousness.In Western education, aesthetic learning seems incidental to the assessment of learning. How did this happen? For Descartes, whose Cartesian philosophy dissociated mind from body, aesthetic feelings are irrational, since they originate in the body's senses rather than in the mind. Theories of education focused on the primacy of cognition, denying feelings in the erroneous belief that learning is independent of its context. Conversely, aesthetic education is concerned with the quality of experience, how it is felt. Dewey believed that "learning by doing" was a "consummatory" experience for the learner; it was dramatic, dialogic, and felt. The confusion between subjective and objective aspects of the aesthetic experience makes aesthetic evaluation difficult, and this may be why cognitively dominated education has steered clear of aesthetics. Richard Courtney recognized that there is an important distinction to be made between aesthetic symbols and [End Page 3] artistic symbols: "Aesthetic symbols emphasize feeling; artistic symbols are context-dependent—they only have meaning in the context of art."2David Best argues that "the failure to recognise the distinction between the aesthetic and the artistic contributes largely to the trivialisation of the potential of the arts in education."3 He points out that "... it may often be necessary to take into account, at least implicitly, wider factors... in order to judge whether [an] appraisal was aesthetic or artistic."4 What are these wider factors, and how can audiences attend to them? As Christopher Havell reminds us,There is increasing pressure on drama teachers to use their teaching expertise purely for the development of social and life-skills training. This instrumental work may, at times, closely resemble the drama process, but the intentions will be confined to an experience that simulates or resembles those "real-life situations" that it is expected students will encounter. The aesthetic search for the "universal" at the centre of the particular will not be a relevant aim in any vocational training! One can only hope that the emerging interest in the aesthetic nature of drama and its place in a coherent arts education will encourage teachers and students to reflect on the final inadequacy of any instrumental view.5I believe that it is through the power of aesthetic education that audiences for drama and theatre will come to appreciate the artistic.In Caravaggio's painting David with the Head of Goliath (1606-10), the viewer is confronted with three time periods simultaneously. In his depiction of David, Caravaggio paints the shepherd-king of the Old Testament who prefigures Christ, but he is also modeled on Caravaggio's lover. David holds the severed head of Goliath down low in such a way as to engage the private viewer rather than to evoke the public spectacle.6 As I understood that the head of Goliath was actually a self-portrait of the painter not long before his death, I experienced a moment of instantaneity that shocked me into a new awareness of my own mortality, my relation to life and death. As it is Caravaggio's last journey, so is it our own. While Caravaggio's penultimate painting is recognized in terms of its artistic achievement, the moment of self-recognition on the part of the... (shrink)