Thirty-eight “practiced” dreamers and 50 “novice” dreamers completed questionnaires assessing the cognitive, metacognitive, and emotional qualities of recent waking and dreaming experiences. The present findings suggest that dreaming cognition is more similar to waking cognition than previously assumed and that the differences between dreaming and waking cognition are more quantitative than qualitative. Results from the two studies were generally consistent, indicating that high-order cognition during dreaming is not restricted to individuals practiced in dream recall or self-observation. None of the measured (...) features was absent or infrequent in reports of either dreaming or waking experiences. Recollections of dreaming and waking experiences were similar for some cognitive features and different for other features. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 124.1 (2003) 156-160 [Access article in PDF] S. J. Harrison, J. L. Hilton, and V. J. C. Hunink, trans. Apuleius: Rhetorical Works. Oxford: Oxford University Press, 2001. x + 225 pp. Cloth, $65. Apuleius of Madauros, as this book reminds us, was no one-trick burro. Indeed he was always eager to reveal just how many tricks he had in store. "Uno chartario calamo me reficere (...) poemata omnigenus apta virgae, lyrae, socco, coturno, item satiras ac griphos, item historias varias rerum nec non orationes laudatas disertis nec non dialogos laudatos philosophis, atque haec et alia eiusdem modi tam graece quam latine, gemino voto, pari studio, simili stilo" he tells us in what is actually one of his more muted fanfares on the theme of his own versatility ( Flor. 9.27-29); there was still more to the man. Polymath and poet, Platonist and philologue, writer, rhetor, raconteur, and Wortjongleur in two tough tongues, he was also (he reminds us) a globe trotter, a snapper-up of historical trifles, a connoisseur of cults and maven of mysteries, a public performer, a popular idol, a grateful pal to the great and powerful, and the toast of the coast of northern Africa—all these boasts of omnicompetent cultivation just part of the pose and professional program of the second-century sophist (10).We certainly can use the reminder. In North America at any rate, the works of Apuleius— The Golden Ass, of course, apart—have slipped into something close to deep background (even the Latin texts are hard to come by), the skids greased, I suspect, both by the substantial difficulties in knowing just how to take in these strange and showy products and by the booming attention deservedly [End Page 156] paid to The Golden Ass itself. But there remain Apuleians dedicated to changing all that. Especially over the last dozen years or so, a new generation of scholars has been preparing a new store of editions, commentaries, and critical assessments that, even if they do not permanently refix our gaze, should at least allow these works to be more widely accessible to the literary and cultural historians and students of rhetoric and Middle Platonism whose interest in Apuleius and his manifold contexts has surged.Translation seems the logical next step. And now, three scholars have teamed up to offer the first translations in nearly a century of texts they group together as Apuleius' "rhetorical works": the Apology, Florida, and On the God of Socrates (trans. Vincent Hunink, John Hilton, and Stephen Harrison, respectively; Harrison also edited the volume and provided its general introduction). As a compromise between the divergent views of two of the book's contributors, they present the paragraphs that introduce On the God of Socrates in the manuscripts, but which are often taken to belong properly to the Florida, in a separate section as the "False Preface" to the former (trans. Hilton). Each work is accompanied by an informative literary-historical introduction and substantial explanatory notes, most useful to the philologically experienced.The book has two contrasting ambitions for the translations it contains. On the one hand, it presents them in a familiar OUP manner as matter for the archives, things to be consulted, not read. All the visual rhetoric of documentary publication is here: the official-looking fonts, the footnotes seeping up from the bottom of the page, the text itself obtrusively divided into numbered segments for ease of reference to the authorized Latin editions. On the other hand, there are the statements of the translators themselves, which assert a different status for the works they are translating. Hunink puts it most directly in his introduction to the Apology: "Apuleius' speech is an interesting document. It is also a useful source of knowledge in a wide range of areas... But there is more to it: this self-defence may properly be called a literary masterpiece" (11). Literary masterpieces, of course, are there to be read, not simply consulted; and these works in particular—masterpieces or not—chafe at archival treatment. Ultimately, at issue are not only their status but also... (shrink)

There is a popular hypothesis that performance on implicit and explicit memory tasks reflects 2 distinct memory systems. Explicit memory is said to store those experiences that can be consciously recollected, and implicit memory is said to store experiences and affect subsequent behavior but to be unavailable to conscious awareness. Although this division based on awareness is a useful taxonomy for memory tasks, the authors review the evidence that the unconscious character of implicit memory does not necessitate that it be (...) treated as a separate system of human memory. They also argue that some implicit and explicit memory tasks share the same memory representations and that the important distinction is whether the task (implicit or explicit) requires the formation of a new association. The authors review and critique dissociations from the behavioral, amnesia, and neuroimaging literatures that have been advanced in support of separate explicit and implicit memory systems by highlighting contradictory evidence and by illustrating how the data can be accounted for using a simple computational memory model that assumes the same memory representation for those disparate tasks. (shrink)

In this chapter, I contend that conversational philosophy has benefited immensely from the particularist and universalist projects in African philosophy tradition. As a result, it has been able to overcome the lapses inherent in particularism, universalism and eclecticism/pluralism. I argue that conversational philosophy is a more robust approach than the above-mentioned approaches, which have the problems of uniqueness, aping of Western philosophy and vagueness, respectively. I claim that conversational philosophy conceives African philosophy not as a tradition peculiar to a given (...) place, nor as one that apes Western tradition, nor as an eclectic discipline enshrouded in vagueness; but as a philosophical tradition that is both selectively particular and universal in nature in which ideas are conceptualized using linguistic resources from African worldviews but with universal applicability. I conclude by demonstrating that the mechanism of conversational philosophy is one that carefully approaches discourse on African philosophy by borrowing a leaf from both the particularist vision and the universalist vision in order to establish the discipline of African philosophy as a tradition in its own right. (shrink)

Up till now, China has not enacted any legal mechanisms governing certification or supervision for ethics committees. This article analyses deficiencies in the protection of subjects in clinical drug trials under China’s current laws and regulations; it emphasizes that investigators, as practitioners who have direct contact with subjects, play significant roles in protecting and safeguarding subjects’ rights and interests. The paper compares the status quo in China in this area to that of other countries and discusses ways China might enhance (...) the protection of rights and interests of trial subjects, such as enhancing the ethical awareness of investigators through training, improving laws and regulations, and strengthening the communication between investigators and ethics committees. (shrink)

Il importe de situer les enjeux humains de ce mouvement que d'aucuns qualifient de « nouvel ordre mondial » : quel souci de l'être humain en tant que tel manifeste-t-il ? L'homme est un être d'appartenances individuelles et collectives, il s'éprouve dans sa liberté et dans sa participation à l'histoire qui se fait. La société qui s'annonce sera-t-elle pour lui, offerte à son engagement, ou contre lui, le contraignant à se soumettre ou à se démettre ? Des penseurs contemporains montrent (...) que l'homme se construit en habitant l'écart entre particulier et universel , individualité et solidarité , « territoire » et « planète » . Comment cette « dialectique » pourra-t-elle s'exercer demain dans un univers aux contours flous et aux logiques opaques? On ne peut fonder un « contrat » éthique et politique avec d'autres si le temps social, économique ou culturel dissout les particularités et rend l'avenir improbable. Il se pourrait que la mondialisation oblige les « instances de sens » à faire mémoire, à raconter comment on devient hommes ensemble dans la complexité d'une histoire à faire. L'urgence est à la transmission. It is important to situate the human stakes of this movement that some people qualify as « new world order » : what concern of the human being as such does it manifest ? Man is a being of individual and collective belonging. He tests himself in his freedom and in his participation in history in the making. Will future society be for him, inviting him to participate, or against him, forcing him to submit or to give up ? Contemporaneous thinkers show that man constructs himself in living the gap between the particular and universal , individuality and solidarity , « territory » and « planet » . How can this « dialectic » be practiced tomorrow in a universe with vague outlines and opaque logics ? One cannot establish an ethical and political « contract » with others if the social, economic, or cultural time dissolves particularities and makes the future improbable. Il is possible that globalization obliges the « moments of sense » to remember, to tell about how we become human together in the complexity of a history to be made. The urgency is the transmission. (shrink)

Contemporaryphilosophyseems a great swirling almost chaos. Every situation must seem so at the time, probably because philosophy itself resists structura tion and because personal and political factors within as well as without the discipline must fade in order for the genuinely philosophical merits of performances to be assessed. Nevertheless, some remarks can still be made to situate the present volume. For example, at least half of philosophy on planet Earth is today pursued in North America (which is not to say (...) that this portion is any less internally incoherent than the whole of which it thus becomes the largest part) and the present volume is North American. (Incidentally, the recognition of culturally geographic traditions and tendencies nowise implies that striving for cross-culturalif not trans-cultural philosophical validity has failed or ceased. Rather, it merely recognizes a significant aspect relevant from the historical point of view.) Episte- Aesthetics Ethics Etc. mology Analytic Philosophy Marxism Existentialism Etc. Figure 1. There are two main ways in which philosophical developments are classified. One is in terms of tendencies, movements, and schools of thought and the other is in terms of traditional sub-disciplines. When there is little contention among schools, the predominant way is in terms of sub-disciplines, such as aesthetics, ethics, politics, etc. Today this mode of classification can be seen to intersect with that in terms of movements and tendencies, both of which are represented in the above chart. (shrink)

On the life and works of ancient Jaina philosophers.

Concussion is a common, serious injury in youth ice hockey, affecting up to 25% of players per season by one estimate. • Bodychecking is a major cause of injury and concussion in hockey, yet some Canadian provinces allow players as young as nine years to engage in bodychecking. • Reducing rates of concussion requires eliminating bodychecking for all except elite hockey players aged 16 years and older, as per the recommendations of the Canadian Academy of Sports and Exercise Medicine.