Learning to drive is a significant event for the transition to adulthood and delay or avoidance may have social, practical, and psychological implications. For those with Developmental Coordination Disorder, driving presents a considerable challenge, and the literature shows that there are differences in driving ability between individuals with and without DCD. The aim of the current research is to further our understanding of the mechanisms underlying the driving experiences of individuals with DCD. Nineteen participants with DCD and 36 controls aged (...) 18–57 years took part in this study. Participants completed standardized tests, questionnaires and a driving simulation task designed to measure speed, road positioning, and rate of change of steering in three conditions with increasing perceptual complexity. Results indicate that behaviors for all participants changed as the perceptual demands of the task increased. However, drivers with DCD were more affected than all other groups, driving more slowly, and driving further to the right. These findings illustrate how the impact of both internal and external constraints negatively affect the success of the driving task for individuals with DCD compared to their TD peers. (shrink)

The book constitutes a reconsideration of her earlier view on gender performativity from Gender Trouble. In this work, the critique of gender norms is clearly situated within the framework of human persistence and survival.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 161-164 [Access article in PDF] Dakini's Warm Breath: The Feminine Principle in Tibetan Buddhism. By Judith Simmer-Brown. Boston: Shambhala, 2001. xxv + 404 pp. For more than a century, the dakini of Hindu and Buddhist tantric literature and practice lore has intrigued, fascinated, beguiled, and confounded Western scholars. First described by Austine Waddell in 1895 as "demonical furies" and "she-devils," S.C.Das's ATibetan-English Dictionary, published (...) just shortly afterward, defined mkha' 'gro ma (the Tibetan equivalent of the Sanskrit term dakini ) as "a class, mainly of female sprites, akin to our witches, but not necessarily ugly or deformed." More recently the dakini has been investigated by scholars as diverse as David Snellgrove, Rene Nebesky-Wojkowitz, Nathan Katz, Janet Gyatso, Miranda Shaw, and myself. Snellgrove suggested in his Buddhist Himalaya (1957) that "their [i.e., the dakinis' ] activities are generally so gruesome and obscene as to earn them quite properly the name witch," but he conceded that they entered Tibetan mythology "in a rather more gentle aspect." Even so, this ubiquitous, powerful, and yet ever-elusive figure —or symbol, image, motif, or principle—has remained, it seems, just beyond our reach. In a certain respect, this is exactly as it should be; for the dakini— at least within the systems of the Buddhist tantras—is the symbol of transcendent wisdom itself, direct and unmediated, hovering just outside the reach of all discursive language and reasoning.Today one scholar, Judith Simmer-Brown, has given us a thoughtful, well-informed, and well-researched treatment of the history and functioning of the dakini (which she prefers to refer to as a "symbol" or "principle") that seeks to present a balanced discussion and overview of this feminine principle and steers clear of the essentializing and reductionist pitfalls of either Jungian interpretations or contemporary feminist ones. It is timely that we take a careful look at Simmer-Brown's work, not only because it represents the most complete exploration to date of the dakini in a single volume, but also because this valuable study has just been reprinted in paperback.Though in the preface of her work Simmer-Brown characterizes her methodology as being "perhaps wildly messy," there is clearly both system and method in her [End Page 161] presentation. Her study begins with a careful delineation of what may be called the two extremes or poles of contemporary interpretations of the dakini: the one, influenced by Jungian psychology in which the dakini is seen as Jung's famed "shadow," and the other, influenced by feminist goddess theology, which has served either to see the dakini as a feminine savior or as the source of a critique of Tibetan Buddhism in which this feminine ideal reflects an objectified product of patriarchal fantasy. For Simmer-Brown, both poles of interpretation are inadequate; and in her first chapter, "Gender, Subjectivity, and the Feminine Principle," she argues powerfully and convincingly about why this is the case. Indeed, in many respects, this carefully argued opening chapter is the true centerpiece of the work.With respect to Jungian analysis, while Simmer-Brown sees "some real benefits in employing Jungian ideas in interpreting the dakini, " she notes the skewing and distorting complications introduced by Jung's emphasis on contrasexuality. Ultimately, Simmer-Brown declares, "the pervasiveness of the Jungian paradigm in examination of the dakini emphasizes contrasexuality, the ultimacy of gender imagery, and psychological interpretation. These emphases have precipitated a blizzard of feminist objections, and no wonder. However, that critique may be directed more toward Jungian tenets than toward Tibetan Buddhism, which has not been properly represented in Western interpretation" (17).Simmer-Brown's case is especially well made with regard to the second pole of interpretation. Here she notes that recent studies of the dakini that employ feminist considerations have generally taken two directions. Namely, "one identifies the dakini as a construct of patriarchy drawn by a primarily monastic Buddhism in Tibet into the service of the religious goals of male practitioners only. The second perspective identifies the dakini as a goddess figure in... (shrink)

How should we live? What do we owe to other people? In Goodness and Advice, the eminent philosopher Judith Jarvis Thomson explores how we should go about answering such fundamental questions. In doing so, she makes major advances in moral philosophy, pointing to some deep problems for influential moral theories and describing the structure of a new and much more promising theory. Thomson begins by lamenting the prevalence of the idea that there is an unbridgeable gap between fact and (...) value--that to say something is good, for example, is not to state a fact, but to do something more like expressing an attitude or feeling. She sets out to challenge this view, first by assessing the apparently powerful claims of Consequentialism. Thomson makes the striking argument that this familiar theory must ultimately fail because its basic requirement--that people should act to bring about the "most good"--is meaningless. It rests on an incoherent conception of goodness, and supplies, not mistaken advice, but no advice at all. Thomson then outlines the theory that she thinks we should opt for instead. This theory says that no acts are, simply, good: an act can at most be good in one or another way--as, for example, good for Smith or for Jones. What we ought to do is, most importantly, to avoid injustice; and whether an act is unjust is a function both of the rights of those affected, including the agent, and of how good or bad the act is for them. The book, which originated in the Tanner lectures that Thomson delivered at Princeton University's Center for Human Values in 1999, includes two chapters by Thomson ("Goodness" and "Advice"), provocative comments by four prominent scholars--Martha Nussbaum, Jerome Schneewind, Philip Fisher, and Barbara Herrnstein Smith--and replies by Thomson to those comments. (shrink)

The famous ‘trolley problem’ began as a simple variation on an example given in passing by Philippa Foot , involving a runaway trolley that cannot be stopped but can be steered to a path of lesser harm. By switching from the perspective of the driver to that of a bystander, Judith Jarvis Thomson showed how the case raises difficulties for the normative theory Foot meant to be defending, and Thomson compounded the challenge with further variations that created still more (...) puzzles of broader interest. In recent years, her thought experiments have even been co-opted by psychologists engaged in the empirical study of moral judgment . Yet more than thirty years after launching the trolley problem, Thomson has now strikingly reversed course, retracting the very claim she had originally used to raise puzzles for Foot. I shall argue that this reversal is a mistake, leading to a needlessly counterintuitive, contrarian position about damage-control cases. Instead of overturning her earlier position, her new variations merely uncover a surprising insight about the conditions under which one may permissibly sacrifice another for a good end.1. The central case at issue is what Thomson now calls Bystander's Two Options: you are a bystander who sees a runaway trolley headed toward five innocent people who cannot move off the track; you cannot stop the trolley, but you have access to a switch that will divert it onto a side track where one innocent person is trapped. Is it permissible to throw the switch and divert the trolley toward lesser harm? The common answer, and Thomson's earlier one, is that it is: in cases like this, where there is a public threat and we can act on it so …. (shrink)

Hastings Center Report, Volume 51, Issue 5, Page 30-41, September‐October 2021.

Winner of the R. H. Gapper Book Prize 2011. Judith Still sets Derrida's work in a series of contexts including the socio-political history of France, especially in relation to Algeria, and his relationship to other writers, most importantly Helene Cixous, Luce Irigaray and Emmanuel Levinas - key thinkers of hospitality. Still also follows the thread of sexual difference in Derrida's writing in order to shed light on his exploration of the complex and delicate, strange yet familiar, political and ethical (...) dilemmas of how to be those impossible things, a good host and a good guest.Hospitality is critically important in Derrida's writings, and his insights in this have been influential across a range of disciplines from geography, politics and sociology to literary studies and philosophy. It functions as a way of both thinking about relations between individuals, and analysing the community or state's often inhospitable reception of outsiders, such as refugees or migrants. (shrink)

Collaboration must be based on careful representation and communication of each stakeholder’s knowledge. Using a foundational logical and epistemological point of view, we explore how such representation and communication can be accomplished. We tentatively conclude, based on careful delineation of logical technicalities necessarily involved in such representation and communication, that currently a complete representation is not possible. This inference, if correct, is discouraging. However, we suggest two actions. First, we can strive to make stakeholders more aware of the incompleteness of (...) knowledge representations. Second, moderating one’s certainty of “Truth” should increase each stakeholder’s humility, thereby promoting the efficacy of collaborations. (shrink)

This paper gives a short description of basic features of the dominating mindset in the Western world between the 1970s and today, often called “post-modern”, through a re-reading of John Ashbery’s poem “Self-Portrait in a Convex Mirror” . In doing so, it applies the viewpoint of an interdisciplinary history of ideas. Since collective mindsets have become the most important contextual political factors, the implications are multiple.

En este artículo, presentamos algunos de los factores que inciden en la vulnerabilidad educativa de las personas con discapacidad. Partimos de la discusión sobre lo que entendemos por vulnerabilidad, para posteriormente analizar algunas cuestiones que intervienen en la exclusión de este colectivo y que apuntan tanto al nivel social como a las condiciones de los sistemas educativos.

This paper begins with an analysis of global problems shaping education, particularly as they impact upon learning and life chances. In addressing these problems a range of philosophical positions and controversies are considered, including: traditional romantic and institutional views of schooling; and more recent maximalist, neo-liberal, emancipatory and post-modern-perspectives of lifelong learning. In this paper we argue that these do not represent 'the last word' on the provision of learning and the enhancement of life chances and instead we put forward (...) an alternative view based upon the notion of adopting an inclusive problem-solving approach, which we believe may be better suited to offering solutions to the various global problems that have been identified or that are still emerging. We believe that such an approach addresses and expands the individual, social, economic and political features of education and conduces to the improvement and expansion of learning and life chances. (shrink)

Background: The aim of this study was to investigate associations between demographic and clinical variables and duration of untreated psychosis (DUP) in a sample of cases of psychosis across an adult early intervention in psychosis service and a child and adolescent community team. Method: Cross-sectional baseline data for cases of psychosis across the two teams on the caseload at a given time point were collected, including age of onset, gender, ethnicity, referral route, and DUP. Results: The median DUP across the (...) entire sample was 91 days, while those patients with initial treatment for psychosis from the child and adolescent team had a median DUP of 69 days. Using multiple linear regression, there were two variables that showed a significant association with DUP: referral route (p < .001), and age of onset, with earlier age of onset associated with shorter DUP (p = .015). Conclusion: These findings are discussed in relation to possible explanatory factors, with particular focus on service-level variables and pathways to care. It is suggested that the involvement of child and adolescent teams is vital to the work of early intervention in psychosis services. (shrink)

Grounded theory is one of the most common qualitative research strategies in social sciences. Currently, many applications of this theory are being developed for religious education. In the article it is argued that grounded theory deserves special attention for classroom research in religious education. For this reason, the basic features as well as the coding strategies of grounded theory will be explained and concretised. An analysis of one example sequence demonstrates how grounded theory may be used to emphasise the communicative (...) and substantive aspects of classroom interaction, therefore lending itself to data analysis. In this manner, grounded theory can also be used for an intensive analysis of a student's learning process, as the authors have done in one student profile analysis, as well as for a comparative analysis of teaching practice in an actual class or even a variety of classes. (shrink)

In this article, I look at some discussions of praising children in contemporary parenting advice. In exploring what is problematic about these discussions, I turn to some philosophical work on moral praise and blame which, I argue, indicates the need for a more nuanced response to questions about the significance of praise. A further analysis of the moral aspects of praise suggests a significant dimension of the parent-child relationship that is missing from, and obscured by, the kind of parenting advice (...) exemplified by the discussions of praise with which I began. (shrink)

A workshop in Philosophy for Children was offered this summer at Viterbo College with generous support from the Wisconsin Humanities Committee. Dr. Ronald Reed and the author conducted the week long workshop. The workshop was promoted primarily by distribution of brochures to regional schools. Four questions were addressed in the brochure: What is Philosophy for Children?, How will Philosophy for Children work in your classroom?, Why teach Philosophy for Children?, and Who should attend?. This approach was taken as part of (...) an effort at making teachers, principals and parents informed about the basic nature fo a Philosophy for Children program. (shrink)

Faculty resistance to Writing Across the Curriculum (WAC) is an issue that has been recognized by WAC program directors and practitioners for decades, yet it remains unresolved. Perhaps the problem is not resistance per se, but how we interpret and react to it. Faculty resistance is typically viewed as an impediment to the pedagogical change WAC programs hope to achieve. Moreover, the label of "resistance" is often used without further examination of the underlying causes. Based on research and experience as (...) doctoral Writing Fellows in the Borough of Manhattan Community College WAC Program, we argue that so-called resistances are often justified concerns in regard to implementing WAC under given institutional, disciplinary, departmental, and personal constraints. We also suggest that if we listen and respond to these concerns, they become means to facilitate faculty engagement with WAC. By working through their concerns and adapting WAC to their context, faculty can take ownership of WAC and further develop the practice. Thus, what at first appears to be an impediment to deep-rooted pedagogical change ”resistance” can be used to encourage faculty to make WAC their own. (shrink)

Existe un auge en la colocación de implantes dentales, dispositivos que mejoran la salud del paciente y restauran su estética y función, lo cual motivó la realización de este trabajo con el objetivo de argumentar la importancia del servicio de implantes dentales en Camagüey desde el enfoque de ciencia, tecnología y sociedad. Cuba es el único país que tiene un servicio de implantología social, que se ha convertido en una herramienta complementaria de los tratamientos protésicos. Desde 2006 se desarrolla en (...) la provincia para mejorar la calidad de vida de la población. There is a huge tendency to put dental implants, devices that increase the patient's health and restore his esthetic and function, and this was the motivation to carry out this study with the aim of supporting the importance of dental implant services from a science technology and society focus. Cuba is the only country that has a service of social implantology, which has become a complementary tool in prosthetic treatments. This has been taking place since 2006 to improve the quality of life of the population. (shrink)

We live and thrive in a global society and economy where education and training is essential to a nation’s competitiveness and to the standard of living of its people. Opening the doors of higher or further education beyond the enrollments in elite or select universities has become a greater necessity. This has spawned a movement to develop or expand institutions that are more affordable, accessible, flexible, and tied to business and industry. Take a look at the systems that have been (...) developed in 20 countries worldwide that were designed to meet these needs. Historical development of each system, as well as the strategies for addressing national mandates for preparing a workforce for the global economy, are described throughout each chapter. (shrink)

"As novelist and poet Andrei Codrescu points out in the essay that accompanies this selection of photographs from the Getty Museum's collection, Evans's photographs are the work of an artist whose temperament was distinctly at odds with Beals's impassioned rhetoric. Evans's photographs of Cuba were made by a young, still maturing artist who - as Codrescu argues - was just beginning to combine his early, formalist aesthetic with the social concerns that would figure prominently in his later work."--Jacket.

L'histoire sociale du XIXe siècle ne semble pouvoir s'écrire sans bibliothèque littéraire, sans recours aux descriptions laissées par la littérature de l'époque. Tentant de convertir cette fatalité en objet de réflexion, cet article veut suggérer combien les méthodes et les sources de l'histoire du livre et de la lecture peuvent contribuer à la constitution d'une histoire sociale du XIXe siècle plus réflexive. Il souligne la prolifération de descriptions sociales dans les années 1830 et 1840, où se forge à proprement parler (...) un imaginaire social, un répertoire de représentations textuelles et iconographiques de la société. L'étude des appropriations dont ces textes furent l'objet- appropriations de lecteurs ordinaires ou débats critiques - montre à la fois combien la littérature réaliste a pu alors contribuer à la formulation des identités et des expériences sociales singulières d'individus ou de groupes et combien la question de la pertinence sociologique de ces fictions était âprement discutée. Le roman réaliste du premier XIXe siècle forme ainsi un élément majeur de la production du« social »et de ses images dans un univers culturel où la littérature était largement créditée d'une capacité à dire la vérité du monde. (shrink)

Job characteristics play an essential role for the well-being of employees. When job characteristics are unfavorable, the experienced exchange relationship with one’s supervisor may become relevant to weaken negative consequences. We conducted a diary study over ten consecutive working days with 112 academics. Based on conservation of resources theory, we assumed that daily LMX constitutes a resource for employees that moderates the link between job characteristics and job satisfaction as well as emotional exhaustion. Additionally, we proposed lagged-effects of morning job (...) characteristics and LMX on next-day morning job satisfaction and emotional exhaustion. Findings from hierarchical linear modeling demonstrated that on the day-level higher perceived levels of job control in the morning were associated with higher perceived job satisfaction and lower perceived emotional exhaustion in the afternoon. The experience of increased time pressure in the morning was negatively related to perceived day-level afternoon job satisfaction and positively to perceived day-level afternoon emotional exhaustion. Within one day, perceived LMX moderated the relationship between perceived job control and perceived job satisfaction in the afternoon. We only found lagged effects of the interaction between afternoon job control and afternoon LMX on next-day morning job satisfaction. We discuss daily LMX as a resource for employees both within one day and from day-to day, along with future research directions on the buffering role of LMX. (shrink)

Working relationships between practice nurses and general practitioners in Australia: a critical analysisThis research set out to explore shared care between practice nurses and general practitioners in South Australia. Nine practice nurses (PNs), two nurse practitioners and 10 general practitioners (GPs) were interviewed in urban and rural practices in order to build up a picture of how GPs and PNs worked together. The interviews showed that shared care was not a reality, although practice nurses were very busy, enjoyed their work (...) and were no longer performing as receptionists doing a little nursing on the side, but as highly skilled nurses. Questions that emerged included whether or not practice nurses are specialists or generalists; their relationship to nurse practitioners; the extent to which the doctor–nurse game explains the relationship between practice nurses and general practitioners; and the potential for expanding the practice nurse role. (shrink)

In this article I examine the relation between the philosophies of Maurice Merleau-Ponty and Gilles Deleuze by looking at the way in which they refer to Henri Bergson’s time theory. Although Merleau-Ponty develops some fundamental Bergsonian insights on the nature of time, he presents himself as a critical reader of the latter. I will show that although Merleau-Ponty’s interpretation of Bergson differs fundamentally from Deleuze’s interpretation, Merleau-Ponty’s “corrections” of Bergson’s theory fit Deleuze’s reading of Bergson very well. This indicates a (...) similarity with respect to what is at stake in the philosophies of Merleau-Ponty and Deleuze. Hence the critical reference that Deleuze makes to Merleau-Ponty’s conception of cinema and thus of movement is not justified, but is the result of a selective and prototypical reading of the early Merleau-Ponty. (shrink)

This article examines emergency ambulance calls made by lay callers for patients found to be in cardiac arrest when the paramedics arrived. Using conversation analysis, we explored the trajectories of calls in which the caller, before being asked by the call-taker, said why they were calling, that is, calls in which callers pre-empted a reason-for-the-call. Caller pre-emption can be disruptive when call-takers first need to obtain an address and telephone number. Pre-emptions have further implications when call-takers reach the stage when (...) they are required to deliver the scripted turn ‘tell me exactly what happened’. When there has been a pre-emption earlier on, callers tend to treat the scripted turn as a request for more information and may not repeat their reason-for-the-call. This can occasion delays and important information can be lost. We identified an effective alternative strategy used by some call-takers, pre-emption repeat, which callers treat as a request for confirmation. (shrink)

Surgeons have an ethical obligation to ensure all patients, regardless of their personal characteristics, receive the same quality of care. Established surgeons also have an obligation to ensure equal treatment for their peers and for those who would like to join the field. The commitment to ethical hiring and working standards entails making certain all individuals have the same opportunities free from discriminatory practices. The world of business has long realized the positive implications of having a diverse and inclusive workforce. (...) Studies have shown a positive correlation between increased racial and gender diversity and company performance. Diversity can lead to an increase in knowledge by sharing ideas with individuals who come from different life experiences and breakdown cultural barriers. We have already begun to see the impact of ignoring the importance of diversity within healthcare, including surgery. Healthcare disparities are defined by the NIH as “differences in the incidence, prevalence, mortality, and burden of diseases and other adverse health conditions that exist among specific population groups.” Healthcare disparities persist despite decades acknowledging their existence, and they are pernicious and prevalent in surgery. One proposed method to help reduce or eliminate healthcare disparities is to increase the diversity of the workforce treating the patients, which would in turn reduce potential bias the patients face in the healthcare setting. Implicit bias can play a key role in interactions with patients and colleagues and needs to be explored on an individual basis. Cultural competence training can also provide surgeons the ability to effectively communicate with not only a diverse population of patients but also a diverse surgical workforce. All surgeons regardless of their role can have a positive impact on diversity as it relates to patient care and the surgical workforce. (shrink)

The notion that all the world's peoples constitute a "brotherhood of man" is not a given among all human beings -- it is rather the product of history. So suggests acclaimed philosopher Alain Finkielkraut in _In the Name of Humanity,_ an unsettling reflection on the twentieth century in its twilight hours in which he asks us to rethink our assumptions about universalism and humanism. While many people look to humanist ideals as a deterrent to nationalist chauvinism, Finkielkraut challenges the abstract (...) idea of universalism by describing the terrible crimes "civilized" Europe has committed in its name. At the same time as it challenges the inhumanity of our century's great universalistic solutions, _In the Name of Humanity_ also confronts the more onerous elements of unreflective nationalism -- clearly condemning the dangerous use of claims for ethnic purity. However, the book does not put forth a standard-issue polemic against the multitude of nationalistic currents that continue to plague the international arena. Indeed, even as he deplores the violence that seems to go hand in hand with nationalism, Finkielkraut defends its underlying cause -- the need to belong. Eloquently quoting the experiences of refugees from Hitler's Germany, he shows the reader why we must heed the call of this irreducible need. Finkielkraut reminds us that the concept of cultural relativism -- indeed, the very idea of tolerating other cultures -- is a relatively recent development in Western history. As he looks for answers he interrogates the differences between historical racism and the racism embedded in the philosophies of this century's genocidal movements, showing how modern racist ideologies like National Socialism look not to sin within the self as the stumbling block of human advancement but to a clandestine conspiracy by a particular, identifiable element of human society. What this form of radical racist thought eliminates is the notion of personal responsibility -- instead of finding the answers to misfortune within the self, modern racism suggests that evil can be identified in others and summarily eliminated. Lucidly connected to the ideas of past thinkers, from Plato to Levinas to Hannah Arendt, Finkielkraut's latest work is a troubling indictment of our century that refuses to back away from the "messiness" of human life and culture. In his willingness to abjure simple solutions, he offers a glimmer of hope. (shrink)

Rabbi Samuel Hirsch (Thalfang 1815 – Chicago 1889) was instrumental in the development of Reform Judaism in Europe and the USA. This volume is the first lengthy publication devoted to this striking personality whose significance was no less than that of his contemporaries Abraham Geiger and David Einhorn. En route from Thalfang via Dessau and Luxembourg to Philadelphia, Hirsch left his mark on societal, religious, and philosophical developments in manifold ways. By the time he was appointed Chief Rabbi of the (...) Jewish community in Luxembourg in 1843, he had already written many of his most important works on the philosophy of religion. In them he engaged in debate with the Young Hegelians on the importance of Judaism, the religion that, more than any other, enabled the human actualization of freedom so central to Hegel’s philosophy. Over time Hirsch took an increasingly radical stance on issues such as Jewish rituals and mixed marriage. The goal of his reforms was not assimilation. He strove to strengthen Judaism to meet the demands of modernity and enable its survival in the modern era. Hirsch’s story is key to understanding the transnational history of Reform Judaism and the struggle of Jews to secure a place in history and society. (shrink)