Objective: There is a demonstrated link between the mental health and substance use comorbidities experienced by young adults, however the vast majority of psychological interventions are disorder specific. Novel psychological approaches that adequately acknowledge the psychosocial complexity and transdiagnostic needs of vulnerable young people are urgently needed. A modular skills-based program for emotion regulation and impulse control addresses this gap. The current one armed open trial was designed to evaluate the impact that 12 weeks exposure to ERIC alongside usual care (...) had on young people's ability to regulate emotions, as well as examine potential moderating mechanisms.Methods: Seventy nine young people were enrolled to the 12 week intervention period. Twenty one practitioners from youth and community health services delivered relevant ERIC modules adjunct to usual care. Linear mixed effects regression was used to examine change over time across the primary outcome of emotion dysregulation and secondary outcomes of depression, anxiety, stress, experiential avoidance and mindfulness. Moderation analyses were conducted to test whether the magnitude of change in emotion dysregulation moderated change over time in secondary outcomes.Results: Analyses revealed significant improvement in the primary outcome of emotion dysregulation with a moderate effect size, in addition to decreases in the secondary outcomes of depression, anxiety, stress and experiential avoidance. No improvements in mindfulness were reported. Moderation analyses revealed that the residualised change over time in emotion dysregulation moderated the change over time in symptoms of distress, depression, anxiety, stress, experiential avoidance, and mindfulness.Conclusion: Reductions in the severity of emotion dysregulation, depression, anxiety, stress and experiential avoidance are promising, and were evident despite the complexity of the participants and the diversity of the service setting. The improvements found in each outcome were only observed for those young people whose emotion regulation also improved, providing preliminary evidence for the role of emotion regulation as a key treatment target in this population. (shrink)

The philosophy of George Herbert Palmer, by C. M. Bakewell.--Personal traits of George Herbert Palmer, by E. W. Hocking--Faculty minute on the life and service of Professor Palmer.

This monograph examines the past, present, and potential relationship between American pragmatism and communication research. The contributors provide a bridge between communication studies and philosophy, subjects often developed somewhat in isolation from each other. Addressing topics, such as qualitative and quantitative research, ethics, media research, and feminist studies, the chapters in this volume: *discuss how a pragmatic, Darwinian approach to inquiry has guided and might further guide communication research; *advocate a functional view of communication, based on Dewey's mature notion of (...) transaction; *articulate a pragmatist's aesthetics and connect it to Deweyan democracy; *discuss the similarities and differences between Dewey's notion of inquiry and the philosophical hermeneutics of Hans-Georg Gadamer; *apply accommodation theory, linked to symbolic interactionism and more generally to the social behaviorism of George H. Mead and his followers, to media research; *interpret media-effects evidence in light of pragmatist ideas about inquiry; and *argue that pragmatism theorizes about despair and life's sense of the tragic. This book is written to be readily accessible to students and professional academics within and outside the field of communication studies without extensive training in specialized areas of communication study. (shrink)

This chapter contains sections titled: Economic Theories: Internalization Economic Theories: Deterrence Economic Theories: Loss Spreading Rights‐Based Theories and Distributive Justice Rights‐Based Theories and Corrective Justice References.

How can libertarianism—which is thought to be hostile to any redistribution—support universal, unconditional cash transfers in the form of a Basic Income? Surprisingly, many vocal proponents of programmes similar to Basic Income—such as economist Milton Friedman, public intellectual Charles Murray, and eBay co-founder Pierre Omidiyar—are self-described libertarians. As this chapter demonstrates, these and other libertarian proponents are not deviating from libertarian thought: instead, they reflect the nuance and diversity of its theoretical foundations. To that end, this chapter explores several justifications (...) for a Basic Income grounded in libertarianism. By libertarianism, we mean a family of theories that emphasize the right of the individual to be free from coercion, a strong respect for private property rights and the free market, and a presumption that market distributions are just and should be disturbed only in limited circumstances. We argue that each variant of libertarianism justifies, but does not mandate, redistribution, although for differing reasons and at different levels. Because this conclusion runs counter to most readers’ impressions of libertarianism, this chapter focuses on making the libertarian case for redistribution. We further show that once one accepts the case for redistribution, providing such redistribution through unrestricted, unconditional cash transfers best reflects core libertarian principles. (shrink)

[In Meaning in Mind, edited by Barry Loewer and Georges Rey. Oxford: Basil Black- well, 1991, 165.

An analysis of the life and teachings of G.I. Gurdjieff from the point of view of the traditional religious and metaphysical doctrines he claimed to represent. (Philosophy).

In the April 2008 issue (volume 69, issue number 2) of the Journal of the History of Ideas, George Cotkin published his article, "History's Moral Turn." Four essays responding to Cotkin's article, written by Neil Jumonville, Michael O'Brien, James Livingston, and Lewis Perry, were also published in the April 2008 issue. In this essay, "A Conversation about Morals and History," Cotkin addresses the critiques of each of these four historians.

Deeply original, inspiring to some, abhorrent to others, George Berkeley’s philosophy of immaterialism is still influential three hundred years after the publication of his most widely read book, _Three Dialogues Between Hylas and Philonous. _Berkeley published the _Dialogues _because of the unenthusiastic reception of his _Principles of Human Knowledge _in 1710._ _He hoped the use of the_ _dialogue format would win a more favorable hearing, but unfortunately for Berkeley, the response was every bit as scathing as the reception of (...) his previous work. In recent decades, Berkeley’s work has been recognized as an excellent introduction to the English philosophy of the eighteenth century, and to philosophy in general. This edition of the dialogues is accessibly organized by David Hilbert and John Perry. (shrink)

The Threefold Refuge in the Theravada Buddhist Tradition. Edited by John Ross Carter with George D. Bond, Edmund F. Perry and Shanta Ratnayake. Anima Books, Chambersburg 1982. 89pp. $3.95.

In lieu of an abstract, here is a brief excerpt of the content:Learning to BreatheFive Fragments Against RacismB. Venkat Mani (bio)For Dr. JLW, for all Black academics and students1. Air HungerI know you, Derek Chauvin. You may think that we first met on May 25, 2020, in Minneapolis. I was called George Perry Floyd. For you, I was just another Black man, a potential criminal. For me, you were not a police officer, but the knee that stands for (...) racism. You kneeled on my windpipe for 9 minutes and 29 seconds. Those were neither my first nor my last memories.You may choose not to recognize me, as you always have. But I do. I recognize every bone, muscle, tendon, pointy curve of the cap, every contour of your strong, heavy, determined, calculating, conniving knee that presses on my windpipe with a false sense of racist superiority. 9 minutes and 29 seconds. As often as you can.We have a history. You have never missed the opportunity of kneeling on my windpipe. You hauled me into your slave ships from various African ports along the Atlantic, then you kneeled on my windpipe all over your cotton and tobacco plantations in the Americas. We met again on schooners from Indian shores journeying across the Indian and Pacific oceans. With slavery banned in the British empire, you turned me into an indentured laborer. You made me put my thumb imprint on a document you created, in a script I could not read, of a language I could not speak. Then you threw me thousands of miles away in Mauritius, Fiji, and numerous Caribbean islands, pressing on my windpipe on sugarcane plantations. My wife, children, sisters, mothers, aunts, brothers, uncles, nephews, nieces, grandparents, great grandparents, we all have lived through those fatal 9 minutes and 29 seconds: on water and land. Repeatedly. Consistently. Incessantly.You want specific dates? April 8, 1857, Barrackpore, Northern India. My name was Mangal Pandey, you called me a Sepoy. You hanged me for standing up against my subjugation by your British East India Company. Against your rule over my land and my people. With your many titles [End Page 41] and names: Major-General Sir Henry Havelock, Lieutenant-General Sir Colin Campbell, Brigadier-General Charles Windham, you rampaged through the streets of Delhi, Meerut, Lucknow, killing anyone in your way so I could be a jewel in Victoria's crown. January 29, 1863, Bear River, Idaho. I was one among the Shoshone of Bia Ogoi, you were Colonel Patrick Connor. You came to us on a frigid morning and killed us by the hundreds. November 15, 1884, the Congo Conference, Berlin. You were called Chancellor Otto von Bismarck and were acting at the behest of sharecropping interests of King Leopold the Second. Your name for me was a "savage." You set up a society to civilize me while you plundered my bounty. You started drawing lines through land, rivers, mountains, deserts. For you, it was the Scramble for Africa. For me, bloody murder. You knelt on my windpipe, smoking a pipe with tobacco my people had grown. April 13, 1919, Jallianwala Bagh, Amritsar. You were called Brigadier General Reginald Edward Harry Dyer. For you, I was just a troublemaking native disrupting the civilized business of the Empire. You surrounded our peaceful gathering in Amritsar and opened fire. Your Nobel Laureate Rudyard Kipling claimed that "you did your duty as you saw fit." By killing us in thousands until the bullets ran out. Rikki Tikki Tavi. May 31, 1921, Tulsa, Oklahoma. Inspired by Jim Crow, your knees came running to us in mobs to massacre us. October 19, 1926, Imperial Conference, London. Your name was Field Marshall the Right Honorable Jan Christian Smuts. For you, I was one among the many "colored" subjects from the Cape Colony. You spoke vehemently against mixing my people with your people. Eloquently, I was told, in favor of apartheid.You know very well, Chauvin, that our acquaintance neither begins in 1857 nor ends in 1926. I could take you on a grand tour of the world and give you all the dates when you appeared in different forms. Your self-induced conviction of racial supremacy over me remained the same... (shrink)

Behaviorism was a peculiarly American phenomenon. As a school of psychology it was founded by John B. Watson (1878-1958) and grew into the neobehaviorisms of the 1920s, 30s and 40s. Philosophers were involved from the start, prefiguring the movement and endeavoring to define or redefine its tenets. Behaviorism expressed the naturalistic bent in American thought, which came in response to the prevailing philosophical idealism and was inspired by developments in natural science itself. There were several versions of naturalism in American (...) philosophy, and also several behaviorisms. Most behaviorists paid homage to Darwinian functionalism; all forswore introspection and made learned changes in behavior the primary subject matter and explanatory domain of psychology. They differed in their descriptions of behavior, modes of explanation, and attitudes toward mentalistic concepts. Watson was a strict materialist who wanted to eliminate all mentalistic talk from psychology. Edward Chace Tolman (1886-1959) regarded mind as a biological function of the organism. He permitted mentalistic terms such as 'purpose' in behavioral description, and posited intervening processes that included 'representations' of the environment, while requiring such processes be studied only as expressed in behavior. Clark L. Hull (1884-1952) developed a hypothetical-deductive version of behaviorism, akin to Tolman's functionalism in positing intervening variables but without his cognitivist constructs. B. F. Skinner (1904-90) rejected intervening variables and developed his own account of the behavior of the whole organism, based on the laws of operant conditioning. The naturalism in American philosophy of the early twentieth century showed respect for the natural sciences, especially biology and psychology. John Dewey (1896, 1911), George Santayana (1905, 1920), and F. J. E. Woodbridge (1909, 1913) expressed this attitude. It animated the neorealism of E. B. Holt and Ralph Barton Perry, who gave special attention to psychology, and the evolutionary naturalism and critical realism of Roy Wood Sellars. This naturalism differed from Watson's in regarding mind as part of nature from a Darwinian and functionalist perspective, and treating behavior as the product of the mental functioning. It fed Tolman's version of behaviorism. It was not materialistic or physical-reductionist. Only later, with Quine and logical empiricism, was behaviorism seen as essentially physicalistic. (shrink)

Respecting the autonomy of disabled people is an important ethical issue for providers of long-term care. In this influential book, George Agich abandons comfortable abstractions to reveal the concrete threats to personal autonomy in this setting, where ethical conflict, dilemma and tragedy are inescapable. He argues that liberal accounts of autonomy and individual rights are insufficient, and offers an account of autonomy that matches the realities of long-term care. The book therefore offers a framework for carers to develop an (...) ethic of long-term care within the complex environment in which many dependent and aged people find themselves. Previously published as Autonomy and Long-term Care, this revised edition, in paperback for the first time, takes account of recent work and develops the author's views of what autonomy means in the real world. It will have wide appeal among bioethicists and health care professionals. (shrink)

Jewish law takes an approach to self-defense that differs dramatically from the conventional assumptions of Western secular legal systems. The central theme of Talmudic jurisprudence is that self-defense rests on a duty not to stand idly by while one's neighbor suffers. “Do not stand on the blood of one's neighbor,” as the point is cryptically put in Leviticus 19:16. This way of thinking about self-defense departs in two significant ways from common Western assumptions. First, it stresses that the roots of (...) self-defense are a duty rather than a right to act; second, it treats the case of third-party defense as logically prior to the first-party case of self -defense. (shrink)

The Archaeology of Semiotics and the social order of things is edited by George Nash and George Children and brings together 15 thought-provoking chapters from contributors around the world. A sequel to an earlier volume published in 1997, it tackles the problem of understanding how complex communities interact with landscape and shows how the rules concerning landscape constitute a recognised and readable grammar. The mechanisms underlying landscape grammar are both physical and mental, being based in part on the (...) mindset of the individual; the same landscape can thus evoke different meanings for different people and at different times. People's perception has greatly influenced the construction of landscapes over millennia but, until recently, the potential of this area has been largely untapped. Apart from chapters focusing solely upon human interaction with landscape, there are several which skilfully integrate artefacts and place with landscape (e.g. Gheorghiu and Sognnes). Other chapters look at the way people have marked the landscape through such mechanisms as rock-art (e.g. Clegg, Devereux, Estévez, Fossati, Kelleher and Skier). Rock-art establishes personal and communal identity in relation to landscape and it is clear that other forms of visual expression were in place which distinctively created special places within the landscape. Landscape constructs can bind cultures together; bringing the old ways of reading the landscape into contemporary life (e.g. Smiseth). Defining early and late prehistoric landscapes and segregating these into, say, mundane domestic and ritualised spaces rely on both clear and subtle archaeologies and in this volume distinct monument clustering and ritualised linearity are considered (e.g. Mason and Nash). A volume such as this cannot escape the influence of New World approaches, such as anthropology, and in many respects chapters by Bender, Muller and Merritt give context to other chapters within the book. Finally, one must consider text as a means of constructing landscape and this is considered by Heyd, who eloquently deconstructs the travel diary of a 17th century Japanese poet. This will be an important volume for archaeologists, landscape scholars and students. The many approaches used are tried and tested, forming an invaluable resource and not just another edited book. (shrink)

The present paper consists of emendations in the text of Maximus Tyrius. For convenience in citing the text I shall refer by page and line to Hobein's edition. All the known codices of Maximus, as M. Mutschmann and F. Schulte have shown, most probably derive from the Parisinus 1962 which belongs to the tenth or the eleventh century. In Hobein's edition and in the present paper the codex is indicated by the letter R.

George Herbert Mead had a powerful influence on the development of American pragmatism in the twentieth century. He also had a strong impact on the social sciences. This classic book represents Mead's philosophy of experience, so central to his outlook. The present as unique experience is the focus of this deep analysis of the basic structure of temporality and consciousness. Mead emphasizes the novel character of both the present and the past. Though science is predicated on the assumption that (...) the present is predictable based on a thorough knowledge of the past, the experience of the present, says Mead, is an utterly unique moment comparable to no other, and when it is past the novel character of that unique experience is irrevocable. The emergence of novelty within the perceived rational order of reality is the crux of the problem that Mead explores. The present, in his words, is "the emergent event... something which is more than the processes that have led up to it and which by its change, continuance, or disappearance, adds to later passages a content they would not otherwise have possessed." The present as "the seat of reality" heavily conditions our retrospective view of the past as much as it helps to shape the future. The novelty of every present experience causes us to reconstruct our preceding experiences to make sense of the past, which is naturally assumed to be the main cause of what we presently experience. Our perspective on reality is thus relative to the conditioning of each new event and it changes continuously as the effects of the present shift our view of the past and future. This emphasis on the integrative, holistic nature of reality, in which everything past, present, and future is a condition of everything else, makes Mead's philosophy highly relevant to today's scientific picture of a quantum universe, where chance and probability play a role in the emergence of reality. Also of great interest is the way in which he extends his basic analysis of temporal-spatial reality to the emergence of mind and consciousness as a natural development of the evolutionary process. This stimulating and provocative work attests to John Dewey's praise of Mead as "the most original mind in philosophy in America" of his generation. (shrink)

Introduction -- Part I: Humanism : its modern construction and deconstruction -- The modern construction of the person -- The critique of modern humanism -- Part II: Pre-philosophical awareness of the foundations of human meaning -- Foundations for human meaning in totemic thought -- Myth as picturing human life and meaning -- Part III: The western notion of the person for global times -- Building the notion of the human person in western philosophy -- Human subjectivity and the unity and (...) plurality of cultures -- Karol Wojtyla's philosophy of person as integration of being and consciousness -- Part IV: Asian paths for person and community -- Confucian harmony and humane progress -- Hinduism : metaphysical path to the holy. (shrink)

Major theories of history from the Greeks to Marxism.--The long view of history.--From Lenin to Castro; the role of individual in history making.--Uneven and combined development in world history.--The uneven development of the world revolutionary process.--Hybrid formations and the permanent revolution in Latin America.--Notes (bibliographical: p. 160).

Originally published in 1969. The proverb vox populi, vox Dei first appeared in a work by Alcuin (ca. 798), who wrote that "the people [] are to be led, not followed. [] Nor are those to be listened to who are accustomed to say, 'The voice of the people is the voice of God.'" Tracing the changing meaning of the saying through European history, George Boas finds that "the people" are not an easily identifiable group. For many centuries the (...) butt of jokes and the substance of comic relief in serious drama, the people became in time an object of pity and, later, of aesthetic appeal. Popular opinion, despised in ancient Rome, was something sought, after the French Revolution. The first essay documents the use of the titular proverb through the eighteenth century. In the next six essays, Boas attempts to determine who the people were and how writers and philosophers have regarded them throughout history. He also examines the people as the creators of literature, art, and music, and as the subject of others' artistic representations. In a final essay, he discusses egalitarianism, which has given a voice to the common person. Animating Boas's account is his own belief in the importance of the individual's voice—as opposed to the voice of the masses, which is by no means necessarily that of God or reason. (shrink)

In an attempt to subject representative texts of a dozen ancient authors to a more or less Socratic inquiry, the noted scholar George Anastaplo suggests in The Thinker as Artist how one might usefully read as well as enjoy such texts, which illustrate the thinking done by the greatest artists and how they "talk" among themselves across the centuries. In doing so, he does not presume to repeat the many fine things said about these and like authors, but rather (...) he discusses what he himself has noticed about them, text by text. Drawing upon a series of classical authors ranging from Homer and Sappho to Plato and Aristotle, Anastaplo examines issues relating to chance, art, nature, and divinity present in the artful works of philosophers and other thinkers. As he has done in his earlier work, Anastaplo mines the great texts to help us discover who we are and what we should be. Some of the works used are familiar, while others were once better known than they are now. The approach to all of them is fresh and provocative, demonstrating the value of such texts in showing the reader what to look for and how to talk about matters that have always engaged thoughtful human beings. These imaginative yet disciplined discussions of important texts of ancient Greek thought and of Raphael's The School of Athens should appeal to both the specialist and the general reader. (shrink)

The British have often denied the very existence of a tradition of English literary theory. George Watson redeems that denial in his latest book, the first study of 20th Century English theory. The book begins with Yeats, Pound and Eliot, who made England their home. In subsequent chapters, based on personal recollection as well as published sources, it assesses the contribution of I.A. Richards, William Empson, F.R. Leavis, C.S. Lewis, Isaiah Berlin and Wittgenstein, as well as Marxists like E.P. (...) Thompson and Raymond Williams. English literary theory is a tradition that has suffered in reputation, paradoxically, by the sheer fertility of its invention. In this seminal work the author celebrates that fertility from the First World War downto the death of Iris Murdoch in 1999, showing that England pioneered the academic study of theories of literature years in advance of France or the USA. (shrink)

George Kegode, in this book, has presented a wide range of critical reflections on one of the most controversial moral issues of our times, the intentional and deliberate termination of the life of the unborn human being.