Une gemme en agate peu étudiée provenant d’Anapa, datée de la période impériale, présente un grand intérêt, dans la mesure où elle diffère de la plupart des gemmes magiques par sa forme sphérique, sa grande taille et son contenu : elle commence par une référence aux rituels traditionnels grecs d’expulsion et se termine par une liste des parties de la tête humaine semblable à celle que l’on trouve dans un manuel médical hippocratique. La gemme ne serait pas une amulette, comme (...) les éditeurs précédents l’ont supposé, mais plutôt un manuel miniature contenant des instructions pour la fabrication d’amulettes. (shrink)

Band 13 der psycho-logik widmet sich aus fächerübergreifendem Blickwinkel dem Thema Identität, das in den Sozial- und Geisteswissenschaften zu einem Schlagwort des 20. und 21. Jahrhunderts geworden ist. Gerade die moderne und liberale Gesellschaftsordnung, die uns ungeahnt viel Freiheit ermöglicht hat, charakterisiert ein Patchwork aus Identifikationsangeboten, das zugleich die kollektive und personale Identitätsfindung problematisch macht. Aktuell hat die narrative Theorie die erinnerte und erzählte Lebensgeschichte zum Gründungsort des Selbst erhoben. Sie spielt auch in den Beiträgen dieses Bandes eine prominente Rolle. (...) Es zeigt sich, dass die Identitätskonstruktion ein Prozess ist, in dem sich Identität als etwas Fragiles und Plurales offenbart. Identität ist ein tragisches Spiel zwischen Einheit und Mannigfaltigkeit: Identität(en). Forscher*innen aus Deutschland, Irland und den USA mit ihren Beiträgen aus Literaturwissenschaft, Theologie, Philosophie und Psychologie diskutieren u. a. das Band zwischen Identität und Erinnerung bei Marcel Proust, transsexuelle Identitätskonstruktionen in US-amerikanischen Biopics, den Film als Identitätsbildungsmedium des Publikums, Identitätspolitik(en) am Beispiel des Zugangs zu US-amerikanischen Hochschulen, die Identitätsfindung in Lebensgeschichten und den psychotherapeutischen Umgang mit gebrochenen Identitäten. Fotoarbeiten des Künstlers Hermann Recknagel runden den Band ab. Mit Beiträgen von Michaela I. Abdelhamid, Carsten Albers, Paul Clogher, Katherine Duval, Winfried Eckel, Fiona Ennis, Annette Hilt, Christopher A. Nixon, Paul Nnodim, Hermann Recknagel, Patricia Rehm-Grätzel, Martin Reker, Annika Schlitte und Hartwig Wiedebach. (shrink)

ABSTRACT The present study features an interview between a Royal Canadian Mounted Police (RCMP) officer and a female indigenous minor, who was reporting her own sexual assault. The study highlights how the child's interview with the officer appears to include gender-specific judgements. Thus far, few critical studies, underscoring interview techniques, feature power relations and ideologies in the discourse. This study identifies police negotiation with female assault complainants as discursive Yentling. Inspired by the term Yentl syndrome, where female health is often (...) underappreciated because it is judged from male prerogatives, the present study proposes that discursive Yentling emerges from victim blaming, perpetrator mitigation, and the sexualization of rape. Drawing attention to transcripts of an RCMP interview with a child complainant, this study asks (1) what power relations and ideologies manifest in the dialogue between the officer and the complainant? (2) Do the findings give evidence for discursive Yentling? Transitivity analysis and a discourse historical approach reveal ideological predispositions towards the complainant during the interview. The implications for this study hopefully provoke more considered police interview techniques for potential victims of sexual assault and inculcate a culture of feminist understanding in Canadian public services. (shrink)

Workers often have a complex relationship with the technologies they use in the workoplace, and many influences can affect that relationship. This is well demonstrated in the story of unionized painters who, at the turn of this century, were sufferingfrom occupational lead poisoning because the paints of the day used lead as their primary pigment. At the beginning of the study period, the painters were fairly passive about the disease, having accepted it as a hazard of the job. By the (...) middle of the 1920's, however, the painters' union was fighting aggressively to remove lead from their work environments and to make employers take some responsiblilty for work-related health care needs. No single event or person brought this change about. Instead, it was the coalescence of several influences that convinced the painters that occupational lead poisoning was something they should fight against. (shrink)

Professional engineers are under increasing pressure to practice in an environmentally sensitive way. To prepare engineers for this new reality, changes in engineering education are needed. For example, engineering hydrology has traditionally been taught with an emphasis on the interpretation of numerical data bout rainfall and runoff in watersheds. However, to do environmentally sensitive hydrology work, it is necessary to also understand the life forms that share the watershed. In 1997, a project was undertaken in the Department of Civil Engineering (...) at the University of Toronto to enhance an introductory hydrology course by adding information about how hydrological phenomena affect fish. Through carefully structured assignments and exam questions, an assessment was made of the effectiveness of the enhancements in increasing students’ awareness of the life context of hydrology. The project has resulted in a commitment to increased environmental information in the hydrology curriculum, and the implementation of an assessment process for all students, to monitor changes in their environmental knowledge and attitudes. It has also raised questions about ultimate objectives in engineering education. (shrink)

This essay surveys some of the problems facing theories of public deliberation that are “exclusivist” insofar as they account for good participation in terms of a citizen’s refusal to use certain kinds of reasons. It then argues for a more promising alternative: one that focuses on citizens’ character rather than the content of their reasons. More specifically, it is possible to distinguish good participation from bad by considering the extent to which the citizen possesses and demonstrates the virtue of reasonableness. (...) This virtue-based account avoids the problems facing exclusivism, while still providing a basis for evaluating civic participation. (shrink)

Irenaeus of Lyons wrote Demonstration of the Apostolic Preaching to encourage his readers of the solidity of their faith, especially as this faith was connected to baptism under the threefold seal: Father, Son, and Holy Spirit. The threefold nature of the baptismal formula drives Irenaeus’ discussion in Epid. 3-7 and is the point with which he concludes the work, saying, ‘error, concerning the three heads of our seal, has caused much straying from the truth’. Irenaeus structures the intervening chapters to (...) show how Christian baptism is both a testimony to and participation with the Triune God referenced in the baptismal formula. The lack of explicit structural markers within the body of the text has resulted in a neglect of the trinitarian character of its structure. This article explores the manner in which Irenaeus of Lyons’ Demonstration provides insight into his understanding of the nature and activity of the Triune God based on his conviction that Christian baptism is both a testimony to and a participation with that Triune God. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Undercutter, the Woodcutter, and Greek Demon Names Ending in -tomos (Hom. Hymn to Dem 228-29)Christopher A. FaraoneEarly in the homeric Hymn to Demeter, the disguised goddess, when offered employment as a nurse for a young child, responds with the following boast about her knowledge of protective magic (lines 227-30):1228 M: Ignarra, DelatteI will nurse him, and I do not expect—through any weak-mindedness of his nurse—that witchcraft or (...) an "undercutter" will harm him, for I know an antidote far stronger than a "woodcutter" and I know an excellent defense against woeful witchcraft.Scholars have long noted that in her boast the goddess seems to imitate a magical charm. Richardson (1974) points out, for instance, the peculiar "incantatory" character of these verses, signaled by such devices as the repetition of words and sounds, chiasmus, and the anaphora of oida—a word that elsewhere in epic is limited to special kinds of song, for example, that of the Muses (Th. 27-28) or the Sirens (Od. 12. 189-91). In addition [End Page 1] to these general features, Paul Maas showed more than fifty years ago that the second line of Demeter's boast is quite similar in structure to the penultimate line of a hexametrical incantation inscribed on a late fourth-or early third-century B.C.E. lead amulet from Phalasarna, Crete:2shall not harm me with ointment or with application or with drink or with incantation.The striking similarities in content (both texts are concerned with protective magic) and form (the identical placement of the words... in a single hexametrical verse) can hardly be coincidental, and, although one can never rule out the possibility that the amulet may be quoting or adapting the language of the hymn, it seems much more likely that Maas is correct in thinking that both depend on an even earlier hexametrical charm.3There is general agreement, then, that Demeter's boast reflects or mimics a protective incantation in both its form and content. There is also a wide consensus that: (1) the words hupotamnon and hulotomos, closely conjoined by chiasmus (), must have similar meanings; and (2) they both refer to agents who "cut the "4 or "cut under" something.5 There has, however, [End Page 2] been a notable lack of agreement on who or what precisely the "undercutter" and the "woodcutter" are. Nearly a century ago T. W. Allen, marshaling a number of cross-cultural parallels, suggested that both were euphemistic names for the worms blamed for toothaches in adults and for teething pains in children.6 In recent years, however, Allen's interpretation has generally been supplanted by Richardson's suggestion (1974, 230) that the terms antitomon, hupotamnon, and hulotomos "must all refer to the same thing, namely the cutting of herbs for magical purposes" and that both hupotamnon and hulotomos probably designate a human agent versed in this special art. Thus he translates line 229 as "I know an antidote more powerful than the herb-cutter, " a rather terse formulation that presumably should be expanded as follows: "I know an antidote more powerful than (the poison that) the herb-cutter (knows)." According to Richardson's reading, then, both "undercutter" and "woodcutter" refer to human agents who may try to poison the baby with noxious herbs, and Demeter's boast contrasts the superior (defensive) herbal lore of wet nurses to that of professional herbalists, who are in fact regularly called root cutters (rhizotomoi). This interpretation is quite reasonable, and in recent years it seems to have ousted Allen's in subsequent editions and translations.7 This judgment may, however, be premature: some recently discovered or reedited magical texts suggest that names ending in - were also used regularly to describe harmful gods or demons who were thought to cause pain by cutting into the human body. I shall therefore attempt here a revised version of Allen's argument, namely that the word hulotomos probably [End Page 3] does not refer to a worm, but rather to a supernatural force or demon who attacks the gums of teething babies. Since there are no parallels for such names in the form or, my... (shrink)

Two key questions in the autophagy field are the mechanisms that underlie the signals for autophagy initiation and the source of membrane for expansion of the nascent membrane, the phagophore. In this review, we discuss recent findings highlighting the role of the classical endosomal pathway, from plasma membrane to lysosome, in the formation and expansion of the phagophore and subsequent degradation of the autophagosome contents. We also highlight the striking conservation of regulatory factors between the two pathways, including those regulating (...) membrane budding and fusion, and the role of the lysosome in sensing the nutrient status of the cell, regulating mTORC1 activity, and ultimately the initiation of autophagy.Editor's suggested further reading in BioEssays The evolution of dynamin to regulate clathrin‐mediated endocytosis Abstract. (shrink)

In the quantum-Bayesian approach to quantum foundations, a quantum state is viewed as an expression of an agent’s personalist Bayesian degrees of belief, or probabilities, concerning the results of measurements. These probabilities obey the usual probability rules as required by Dutch-book coherence, but quantum mechanics imposes additional constraints upon them. In this paper, we explore the question of deriving the structure of quantum-state space from a set of assumptions in the spirit of quantum Bayesianism. The starting point is the representation (...) of quantum states induced by a symmetric informationally complete measurement or SIC. In this representation, the Born rule takes the form of a particularly simple modification of the law of total probability. We show how to derive key features of quantum-state space from (i) the requirement that the Born rule arises as a simple modification of the law of total probability and (ii) a limited number of additional assumptions of a strong Bayesian flavor. (shrink)

Thomas Reid often seems distant from other Scottish Enlightenment figures. While Hume, Hutcheson, Kames, and Smith wrestled with the nature of social progress, Reid was busy with natural philosophy and epistemology, stubbornly loyal to traditional religion and ethics, and out of touch with the heart of his own intellectual world. Or was he? I contend that Reid not only engaged the Scottish Enlightenment's concern for improvement, but, as a leading interpreter of Isaac Newton and Francis Bacon, he also developed a (...) scheme to explain the progress of human knowledge. Pulling thoughts from across Reid's corpus, I identify four key features that Reid uses to distinguish mature sciences from prescientific arts and inquiries. Then, I compare and contrast this scheme with that of Thomas Kuhn in order to highlight the plausibility and originality of Reid's work. (shrink)

There are important reasons for states to recognize and enforce the judgments of other states’ courts. There are also reasons that may militate against recognition or enforcement of certain foreign judgments, making it appropriate to calibrate or “fine tune” the presumption favoring recognition and enforcement so it is not applied too broadly. Most calibration principles, such as the principle that a judgment from a court lacking jurisdiction should not be recognized, are case-specific. However, one calibration principle that is, to our (...) knowledge, unique to the law of the United States stands out: the principle of systemic calibration, according to which U.S. courts must not recognize or enforce foreign judgments “rendered under a system which does not provide impartial tribunals or procedures compatible with the requirements of due process of law.” In this Article, we aim to shed empirical light on how U.S.-style systemic calibration operates in practice. We find that state-of-origin indicator scores related to systemic adequacy are on average higher when U.S. courts recognize or enforce foreign judgments than when they refuse to do so. Moreover, the probability of recognition and enforcement increases as these indicator scores increase. However, in only six of the 587 opinions in our dataset did a court refuse recognition or enforcement based explicitly on the systemic inadequacy ground. Thus, while the level of systemic calibration in U.S. courts is high, it is mostly achieved implicitly. Finally, even judgments from states with low systemic adequacy scores are sometimes recognized or enforced by U.S. courts. (shrink)

La réutilisation des haches néolithiques (également appelées « celts » ou « pierres de foudre ») comme des amulettes à l’époque romaine est aujourd’hui sous-estimée. En conséquence, la date ancienne des deux petits exemples inscrits du British Museum (BM nos 1* et 504) est maintenant remise en doute, en raison d’une évaluation négative qui découle de l’utilisation insuffisante de comparanda. En comparaison avec le corpus croissant de pierres magiques, les médias de ces deux petites haches (jadéite ou serpentine), leur poli (...) et leur forme semblent en effet suspects et difficiles à évaluer comme gemmes en soi, mais quand on les compare à d’autres haches néolithiques inscrites et anépigraphes trouvées dans sites romains et plus tard, il s’avère que les deux pierres à Londres appartiennent à une catégorie bien définie de « pierres de foudre » réutilisées comme amulettes. (shrink)

Throughout his authorship, Kierkegaard appears remarkably uninterested in the tradition of Christian mysticism. Indeed, in the only two places in the authorship where he broaches the topic directly, the discussion is disclaimed in such a way as to suggest that Kierkegaard really has nothing to say about it at all. However, attending to the successive incarnations of the character(s) named “Ludvig” throughout the authorship – an appellation that harbors an especially self-referential dimension for Kierkegaard – the present paper attempts to (...) elucidate what may, with due reservation, be referred to as the mystical element in Kierkegaard’s thought. The ultimate yield of this endeavor is a vision of “mysticism” that is more act than thought oriented, and a vision of the author “Kierkegaard” that is more delightful than melancholy. (shrink)

The idea that the womb moved freely about a woman's body causing spasmodic disease enjoyed great popularity among the ancient Greeks, beginning in the classical period with Plato and the Hippocratic writers and continuing on into the Roman and Byzantine periods. Armed with sophisticated analyses of the medical tradition and new texts pertaining to the magical, this essay describes how both approaches to the wandering womb develop side by side in mutual influence from the late classical period onwards. Of special (...) interest will be the tendency in both traditions to imagine both demons and errant wombs as wild animals and to use fumigations to control both. It concludes with a discussion of the historical development of and consequences for the idea that women alone possessed an internal organ that was variously interpreted as a mechanically defective body-part, a sentient and passionate animal, and then finally a demon with malicious intent, who bites and poisons the female body. It also argues against the hypothesis or assumption that midwives or wet-nurses were the original source for the idea of the wandering womb, suggesting that the syndrome never fit comfortably into the category of gynecological illness, because the womb was not the site of disease, but rather a cause of spasmodic disease in other areas of the body. (shrink)

The book as a symbol of totality and logocentric order has become a familiar motif in histories of medieval culture. In recent years numerous studies have examined in detail not only how this “idea of the book” and its dependent metaphors rendered all experience “legible,” but also how the tasks of ensuring a correct “reading” devolved upon exegesis and commentary.

One of the next steps of integrating Pentecostal spirituality with the wider Christian spiritual tradition is to consider further glossolalia’s relationship to forms of prayer with a longer and more firmly established history. While some initial attempts to do so have connected glossolalia more closely to mystical prayer, there is ground for seeing some occasions of glossolalia also as ascetical prayer. Pentecostals and Catholics are particularly equipped to support this claim, if they can transcend some of their own typical views (...) of glossolalia and accentuate other tendencies within their own traditions. The result may be a clearer understanding of glossolalia for all interested parties, an understanding marked by new insights about glossolalia’s value as an unintelligible form of prayer that is widely available for regular use. (shrink)

Aristotle presents what seem to be two different definitions of color, in De anima and in De sensu, respectively. The former seems more intelligible, while the latter has been largely ignored, not only because the work in which it is found receives little scholarly attention but because this definition is more cryptic. I present an overview of the puzzles surrounding this second definition and develop the explanation presented by Thomas Aquinas. To illuminate this explanation I point out similarities and differences (...) between it and that provided by one of the very few modern attempts at interpretation. (shrink)