The Medical School for International Health was created in 1996 by the Faculty of Health Sciences at Ben-Gurion University of the Negev in affiliation with Columbia University’s Health Sciences division. It is accredited by the New York State Board of Education. Students complete the first three years of the program on the Ben-Gurion University campus in Be’er-Sheva, Israel, while fourth-year electives are completed mainly in the United States along with a two-month global health elective at one of numerous sites located (...) around the world . The unique four-year, American-style curriculum is designed not only to prepare physicians who will be able to work at both an individual and community level but also at both of these levels anywhere in the world. In this way, it combines elements of medical and public health curricula not limited to an American perspective. (shrink)

Performing and creative artists have unique occupational and lifestyle stresses and challenges that can negatively affect self-esteem. Low self-esteem not only has serious implications for their psychological and physical health, it can also affect their performance and creativity. There is a need to establish effective interventions to deal with this issue. To the best of our knowledge, there are no reported studies specific to workshops or interventions on enhancing self- esteem for artists. The Al and Malka Green Artists’ Health Centre (...) at the Toronto Western Hospital, University Health Network, Toronto, Ontario, Canada, is a unique multidisciplinary and integrative clinic serving the special needs of the artist population. We developed a workshop entitled “Building Confidence and Self Esteem Toolbox Workshop” to address this this need. We then designed a single-blind, randomized, prospective, pilot study to evaluate the effectiveness of the workshop on enhancing self-esteem in artists, and to evaluate the long-term effectiveness of using the recommended tools in maintaining a healthy self-esteem, as well as maintaining physical and emotional health. Both quantitative and qualitative data were collected. A validated “Self-Esteem Checkup” questionnaire was administered pre- and immediately post workshop, as well as at 2, 6, and 12 months post workshop. Open-ended questions were posed to study participants via email at 2 and 12 months following the workshop, and at 6 months in in-person interviews. Thirty-five professional artists consented to participate in the study, with 26 completing all study visits. Mean scores for all time points, and the individual questionnaire statement mean scores for the five timepoints increased significantly immediately post-workshop and remained statistically significantly improved by the by the 3rd follow-up 12 months later. (p<0.001). The mean self-esteem rating score increased significantly post-workshop and remained statistically significantly improved by the 3rd follow-up 12 months later. (p<0.01). Qualitative data showed positive feedback on the utilization of the tools learned in the workshop that helped maintain this improvement over a one-year period. This workshop may be an effective means of addressing the issue of self-esteem in artists. Further controlled studies of larger sample size and longer duration are needed to confirm these findings. (shrink)

[1] Pinḳas "Aḥaron Boisḳ." Pinḳas "Rishon le-Yafo." Pinḳas 81 pisḳaʼot (Yafo). Pinḳas "Reshimot mi-London." Pinḳas Yerushalayim, 793 -- kerekh 2. Maḥberot ḳeṭanot, Boisḳ 1-2. Pinḳas ha-dapim, 1-4. Pinḳas 5.

This article aims to understand the concept of work in the teachings of Rabbi Avraham Yitzchak Hacohen Kook. As the person who had the maximum impact on the religious Zionist sector, with its guiding principle of Torah va’avodah, meaning Torah and work, it is necessary to clarify his attitude towards work. Did he perceive work as a necessity, a part of one’s duty to support the members of the household, or perhaps also as an ideological value, part of a (...) worldview that combines religious values with extra-religious values, or then again maybe he perceived work as a religious value? This article shows that R. Kook’s positive attitude towards work differs from traditional perspectives on work because of a pantheistic influence. Pantheism made him redefine the boundaries of Torah and include work and materiality. (shrink)

Ḥeleḳ 1. Hilkhot kibud av ṿa-em u-khevod rabo -- ḥeleḳ 2. Hilkhot lashon ha-raʻ u-rekhilut ʻal ha-Ḥ. ḥ. ṿe-ʻinyene emet ṿe-sheḳer.

Ḥeleḳ 1. Hilkhot kibud av ṿa-em u-khevod rabo -- ḥeleḳ 2. Hilkhot lashon ha-raʻ u-rekhilut ʻal ha-Ḥ. ḥ. ṿe-ʻinyene emet ṿe-sheḳer.

_ Source: _Volume 24, Issue 2, pp 300 - 317 This article examines R. Zvi Yehudah Kook’s reading of two earlier thinkers who were influential in the formulation of his thought—the Maharal of Prague and R. Avraham Azulai. I argue that his creative and unique reading of these texts exemplifies a fascinating dialogue he held with earlier sources, which he interpreted and infused with his own theological postulates. Here I explore his theory of the unique nature of the Jewish (...) soul, in both its collective and individual manifestations. The connection between R. Zvi Yehudah’s approach to interpreting earlier Jewish theological texts and that of his father, R. Avraham Itzhak HaCohen Kook, will also be discussed. (shrink)

ha-R. ha-ḳ. R. Elimelekh mi-Lizensḳ -- ha-R. ha-ḳ. R. Mosheh Leyb mi-Sasov -- ha-R. ha-ḳ. R. Menaḥem mi-Ḳasov -- ha-R. ha-ḳ. R. Yitsḥaḳ Ayziḳ mi-Ḳalov -- ha-R. ha-ḳ. R. Uri mi-Sṭrelisḳ -- ha-R. ha-ḳ. R. Naftali Tsevi me-Ropshits -- ha-R. ha-ḳ. R. Asher me-Ropshits -- ha-R. ha-ḳ. R. Tsevi Elimelekh mi-Dinov -- ha-R. ha-ḳ. R. Ḥ. Halbershṭam mi-Tsanz -- ha-R. ha-ḳ. R. Avraham mi-Sṭreṭin.

ha-R. ha-ḳ. R. Mosheh mi-Drogiṭshin -- ha-R. ha-ḳ. R. Avraham me-Ulinov -- ha-R. ha-ḳ. R. Shelomoh Leyb mi-Lenṭshna -- ha-R. ha-ḳ. R. Meʼir mi-Primishla -- ha-R. ha-ḳ. R. Avraham mi-Miḳalyov -- ha-R. ha-ḳ. R. Daṿid mi-Zovliṭov -- ha-R. ha-ḳ. R. Shmelḳe mi-Sasov -- ha-R. ha-ḳ. R. Yeshaʻy. Shor -- ha-R. ha-ḳ. R. Yeḥiʼel Mikhal.

Toldot ha-meḥaber, zatsal -- Haḳdamat ha-meḥaber, zatsal, le-mahadurah 1 -- Haḳdamah le-mahadurah 3 -- Maʼamar ʻal "Beḥire ha-yetsurim" -- Rabi Yiśraʼel mi-Salanṭ -- ha-Saba mi-Ḳelm -- Rabi Yitsḥaḳ Blazer -- Rabi Naftali Amsṭerdam -- Toldot ha-Saba mi-Novhardoḳ ṿe-yeshivotaṿ -- ha-Saba mi-Novhardoḳ -- ha-Saba mi-Slabodḳah -- he-Ḥafets Ḥayim --Gedole Novhardoḳ -- R. Avraham Zalmens -- R. Daṿid Blaikher -- R. Daṿid Bodniḳ -- R. Yiśraʼel Yaʻaḳov Lubṭshansḳi -- R. Shemuʼel Ṿainṭrob -- Talmide Novhardoḳ -- Peninim ṿe-leḳaḥim musariyim -- Ḥinukh ṿe-ʻidun (...) ha-hergeshim -- Reshimat ʻarakhim -- Mafteaḥ ʻarakhim - Mafteaḥ ishim. (shrink)

Major Philosophers of Jewish Prayer in the Twentieth Century addresses the troubling questions posed by the modern Jewish worshiper, including such obstacles to prayer as the inability to concentrate on the words and meanings of formal liturgy, the paucity of emotional involvement, the lack of theological conviction, the anthropomorphic and particularly the masculine emphasis of prayer nomenclature, and other matters. In assessing these difficultites, Cohen brings to the reader the writings on prayer of some seminal 20th century Jewish theologians. These (...) include Herman Cohen, Franz Rosenzweig, Avraham Yitzhak, Hoakohen Kook, Mordecai M. Kaplan, R. Arele, Aaron Rote, Elie Munk, Abraham J. Heschel, Jakob J. Petuchowski, Eugene B. Borowitz, and Lawrence A. Hoffman. (shrink)

This collection opens a dialogue between process philosophy and contemporary consciousness studies. Approaching consciousness from diverse disciplinary perspectives—philosophy, psychology, neuroscience, neuropathology, psychotherapy, biology, animal ethology, and physics—the contributors offer empirical and philosophical support for a model of consciousness inspired by the process philosophy of Alfred North Whitehead (1861–1947). Whitehead’s model is developed in ways he could not have anticipated to show how it can advance current debates beyond well-known sticking points. This has trenchant consequences for epistemology and suggests fresh and (...) promising new perspectives on such topics as the mind-body problem, the neurobiology of consciousness, animal consciousness, the evolution of consciousness, panpsychism, the unity of consciousness, epiphenomenalism, free will, and causation. Contents: Introduction, Michel Weber & Anderson Weekes I. Setting the Stage 1. Process Thought as a Heuristic for Investigating Consciousness, Michel Weber & Anderson Weekes 2. Whitehead as a Neglected Figure of 20th Century Philosophy, Michel Weber & Anderson Weekes 3. Consciousness as a Topic of Investigation in Western Thought, Anderson Weekes 4. Whitehead’s Unique Approach to the Topic of Consciousness, Anderson Weekes II. Psychology and Philosophy of Mind 5. Consciousness as a Subjective Form, David Ray Griffin 6. The Interpretation and Integration of the Literature on Consciousness from a Process Perspective, Michael W. Katzko 7. Windows on Nonhuman Minds, Donald R. Griffin III. From Metaphysics to (Neuro)Science and Back Again 8. Panexperientialism, Quantum Theory, and Neuroplasticity, George W. Shields 9. The Evolution of Consciousness, Max Velmans 10. The Carrier Theory Of Causation, Gregg H. Rosenberg IV. Clinical Applications: Consciousness as Process 11. The Microgenetic Revolution in Contemporary Neuropsychology and Neurolinguistics, Maria Pachalska and Bruce Duncan MacQueen 12. From Coma to Consciousness, Avraham Schweiger, Michael Frost, Ofer Keren 13. Consciousness and Rationality from a Process Perspective, Michel Weber V. History (and Future?) of Philosophy 14. Consciousness, Memory, and Recollection according to Whitehead, Xavier Verley 15. Consciousness and Causation in Light of Whitehead’s Phenomenology of Becoming, Anderson Weekes. (shrink)

SummaryThis article argues that Archibald Campbell's Necessity of Revelation can be viewed as the first application of the ‘science of human nature’, a characteristic branch of the Scottish Enlightenment, to the study of religious belief. Adopting Baconian and Newtonian methodological principles, Campbell set hypotheses, collected historical data, and inferred conclusions about the capabilities of human nature to come to fundamental religious ideas without the aid of revelation. He did so not only to reject the ‘deist’ position on the powers of (...) unassisted human reason, associated with Matthew Tindal's Christianity as Old as the Creation, but also to refute Campbell's conservative critics within the Church of Scotland who had earlier tried him for heresy. Campbell's example is that of a university professor using the experimental study of religion to defeat both radical freethinking and Calvinist orthodoxy. His work is another instance of the complicated relationship between science and religion within eighteenth-century Scotland. (shrink)

Many social scientists and philosophers have counted themselves moral relativists in some sense or other. We cannot deal with all the various views which are properly called forms of “moral relativism”; so I propose to explain a form of moral relativism which seems to me an interesting, and somewhat plausible theory. This theory comprises the following three affirmations: The basic moral principles of different individuals or groups sometimes are, or can be, in some important sense conflicting. When there is such (...) fundamental conflict of basic principles or standards, there is either always, or at least sometimes, no way to show that one view is better justified even in the presence of ideally complete factual information; in that sense the principles are equally justified or “valid.” But there is a sense in which a particular moral belief may be mistaken or unjustified, if it is a misapplication of the basic principles of the individual or group, e.g., if the basic principles plus statements of known or knowable facts entail a moral proposition incompatible with it. As stated, moral relativism could be true even though in fact, accidentally, all individuals agree in their basic moral principles. (shrink)

Working memory--the ability to keep important information in mind while comprehending, thinking, and acting--varies considerably from person to person and changes dramatically during each person's life. Understanding such individual and developmental differences is crucial because working memory is a major contributor to general intellectual functioning. This volume offers a state-of-the-art, integrative, and comprehensive approach to understanding variation in working memory by presenting explicit, detailed comparisons of the leading theories. It incorporates views from the different research groups that operate on each (...) side of the Atlantic, and covers working-memory research on a wide variety of populations, including healthy adults, children with and without learning difficulties, older adults, and adults and children with neurological disorders. A particular strength of this volume is that each research group explicitly addresses the same set of theoretical questions, from the perspective of both their own theoretical and experimental work and from the perspective of relevant alternative approaches. Through these questions, each research group considers their overarching theory of working memory, specifies the critical sources of working memory variation according to their theory, reflects on the compatibility of their approach with other approaches, and assesses their contribution to general working memory theory. This shared focus across chapters unifies the volume and highlights the similarities and differences among the various theories. Each chapter includes both a summary of research positions and a detailed discussion of each position. Variation in Working Memory achieves coherence across its chapters, while presenting the entire range of current theoretical and experimental approaches to variation in working memory. (shrink)

Implicit processes almost certainly preceded explicit processes in our evolutionary history, so they are likely to be more resistant to disruption according to the principles of evolutionary biology [Reber, A. S. . The cognitive unconscious: An evolutionary perspective. Consciousness and Cognition, 1, 93–133.]. Previous work . Knowledge, nerves and know-how: The role of explicit versus implicit knowledge in the breakdown of a complex motor skill under pressure. British Journal of Psychology, 83, 343–358.]) has shown that implicitly learned motor skills remain (...) stable under psychological pressure and concurrent cognitive demands, and recently [Poolton, J. M., Masters, R. S. W., & Maxwell, J. P. . Passing thoughts on the evolutionary stability of implicit motor behaviour: Performance retention under physiological fatigue. Consciousness and Cognition, 16, 456–468.] showed that they also remain stable under conditions of anaerobic fatigue that would have significantly challenged the survival skills of our ancestors. Here we examine the stability of an implicitly learned motor skill under fatigue conditions that primarily tax a different physiological system , but which have equally strong evolutionary connotations. Participants acquired a throwing task by means of an errorless learning method or an errorful method. Motor performance in the errorless condition, but not the errorful condition, remained stable following an exhaustive VO2 max. running test. Our findings replicate and extend the work of Poolton et al., providing further support for Reber’s evolutionary distinction between implicit and explicit processes. (shrink)

If we are to escape reification—a sort of cogni- tive neutrality of basic, gnosic apprehension of the world plus a fundamental disrespect of the other as free agent—we should recognize our mode of existence as always already one of existential engagement with and within experience, aiming at articulating and expressing this engagement. One way of fully inhabiting this, let’s call it the proper human stance, is through recognizing a pendular space between the basic attitudes of acknowledging lived, shared interests and (...) values and avoiding being bound to and dependent on the values of others. Both philosophy as radical critical re- flection, and art, or artistic processes of production and re- ception, can be seen as invitations to inhabit this pendular space of human experience, by way of continually opening up our habits of sensibility to new engagements in thought and life, and successfully articulating and expressing these engagements in public forms. I take Cavell’s reading of Wittgenstein’s mature philosophy as an attuning to an apt attitude towards this invitation. Is this attitude one possible, non-procedural meaning of “liberalism”? (shrink)

A conference celebrating the tercentenary of the publication of Leibniz’s Nouveau système will be held at the University of York, England, under the auspices of the Leibniz Gesellschaft of Hannover, and in collaboration with the British Society for the History of Philosophy, the Leibniz Society of North America, and the Lessico Intellettuale Europeo in Rome. Speakers will include R. M. Adams, S. Brown, G. Hartz, A. Lamarra, G. M. Ross, M. Mugnai, R. Palaia, G.H.R. Parkinson, P. Phemister, H. Poser, D. (...) Rutherford, C. Wilson. For further details contact Roger Woolhouse, Department of Philosophy, University of York, England Y01 5DD. (shrink)

The famous 1893 Chicago World’s Fair celebrated the dawn of corporate capitalism and a new Machine Age with an exhibit of the world’s largest engine. Yet the noise was so great, visitors ran out of the Machinery Hall to retreat to the peace and quiet of the Japanese pavilion’s Buddhist temples and lotus ponds. Thus began over a century of the West’s turn toward an Asian aesthetic as an antidote to modern technology. From the turn-of-the-century Columbian Exhibition to the latest (...) Zen-inspired designs of Apple, Inc., R. John Williams charts the history of our embrace of Eastern ideals of beauty to counter our fear of the rise of modern technological systems. In a dazzling work of synthesis, Williams examines Asian influences on book design and department store marketing, the commercial fiction of Jack London, the poetic technique of Ezra Pound, the popularity of Charlie Chan movies, the architecture of Frank Lloyd Wright, and the design of the latest high-tech gadgets. Williams demonstrates how, rather than retreating from modernity, writers, artists, and inventors turned to traditional Eastern technê as a therapeutic means of living with—but never abandoning—Western technology. (shrink)

R. J. Butler; VIII*—Substance Un-Locked, Proceedings of the Aristotelian Society, Volume 74, Issue 1, 1 June 1974, Pages 131–160, https://doi.org/10.1093/aristo.

A conference celebrating the appearance of Leibniz's New System in 1695 was organized by R. S. Woolhouse and held at the University of York, 5-8 July 1995. The opening lecture was given on behalf of the Leibniz Gesellechaft by Hans Poser: “L'ordre supérieur de l'âme raisonnable: On the Leibnizian Concept of Soul.” Other papers: Stuart Brown, “Leibniz's New System Strategy”; Antonio Lamarra, “Substantial Forms and Monads: the Système nouveau in comparison with the Principles of Nature and Grace”; G. H. R. (...) Parkinson, “Substantial Forms in the Système nouveau and Related Work”; Pauline Phemister, “Pre-established Harmony: Nature and Grace, Bodies and Souls”; Robert M. Adams, “The Pre-established Harmony and Its Place in the History of Modern Philosophy”; Christia Mercer, “How New is the New System?”; Roberto Palaia, “The New System of the Nature of Substances in the Philosophical Journals of the Seventeenth Century”; Donald Rutherford, “Est aliquid prodire tenus: The Système nouveau and the Development of Leibniz's Method”; Philip Beeley, “Points, Extension, and the Mind-body Problem: Remarks on the Development of Leibniz's Thought from the Hypothesis physica nova to the Système nouveau”; and Glenn Hartz, “Exactly How Are Leibnizian Substances Related to Extension?” The papers are being edited for publication by Lessico Intellettuale Europeo. (shrink)

Wnts are a recently described family of secreted glycoproteins related to the Drosophila segment polarity gene, wingless, and to the proto‐oncogene, int‐1. Wnts are thought to function as developmental modulators, with signalling distances of only a few cell diameters. In Xenopus, at least six Wnts, including Xwnts‐1, ‐3A, and ‐4, are expressed initially in the developing central nervous system, with some regions expressing multiple Xwnts. Xwnt‐8 is expressed by mid‐blastula stage, in ventral and lateral mesoderm. Xwnt‐5A mRNAs are stored in (...) the egg, and later are expressed throughout the embryo in both ectoderm and mesoderm, but with a pronounced enrichment in the head and tail. Recent studies in Xenopus have pursued the diverse roles of Xwnts in early development, the mechanisms by which Xwnts signal information between cells, and the cell physiological responses to Xwnt signals. (shrink)