The health care needs of rural populations often differ from those of their urban counterparts. And the ethical dilemmas that caregivers face are distinctively shaped in rural settings, not only by resource constraints, but by the nature of life in small, close-knit communities as well.

In recent years students of medieval literature and its history have begun increasingly to appreciate the value of their primary source materials — the manuscripts. Editors of Middle English texts are less apt nowadays, having found their “best text,” to jettison as worthless all other surviving copies and renderings of it. It is recognized that a “corrupt” text may reflect the activity of a contemporary editor, critic, or adapter rather than that of a merely careless copyist. Medieval scribes, whether professional (...) or amateur, clerical or lay, were producing works of literature for their original consumers; close examination of scribal behavior, whether it be script, spelling, or choice and ordering of material, provides insight into the way literary texts were received, understood, and disseminated. The studies of paleographer, dialectologist, textual critic, and literary historian can and should be complementary. (shrink)

This article sets out to examine the role of teacher research and enquiry in the professional development of teachers. The context derives from the initiative of the Scottish Executive to enhance the status and working conditions of teachers. We consider the extent to which continuing professional development activities arising out of the Chartered Teacher Programme encourage teachers to value research, equip them to become research-minded and support them to engage in research and enquiry in their own professional contexts.

This book presents a critique of dominant governance theories grounded in an understanding of existence as a static, discrete, mechanistic process, while also identifying the failures of theories that assume dynamic alternatives of either a radically collectivist or individualist nature. Relationships between ontology and governance practices are established, drawing upon a wide range of social, political, and administrative theory. Employing the ideal-type method and dialectical analysis to establish meanings, the authors develop a typology of four dominant approaches to governance. The (...) authors then provide a systematic analysis of each governance approach, thoroughly unpacking and critiquing each one and exploring the relationships and movements among them that engender reform and revolution as well as retrenchment and obfuscation of power dynamics. After demonstrating that each governance approach has fatal flaws within a diverse global context, the authors propose an alternative they call Integrative Governance. As a synthesis of the ideal-types, Integrative Governance is neither individualist nor collectivist, while still maintaining the dynamic character required to accommodate responsiveness to cultural contexts. (shrink)

This paper examines three types of normative arguments that are put forward in defence of liberal nationalism.

L'article part du fait qui apparaît de plus en plus clairement dans la psychologie américaine moderne de la personnalité, qu’un certain type de domination de la mère dans la famille exerce une influence fâcheuse sur l’évolution psychique des garçons et des filles. L’auteur étudie les diverses interprétations, qu’on peut donner de ce fait.La première interprétation discutée est celle-ci : pour des raisons biologiques, l’amour naturel serait nécessaire à une évolution saine de l’enfant ; l’égoïsme de la mère exercerait une influence (...) nocive parce qu’elle serait en opposition avec cette nécessité biologique. L’article indique que les rapports naturels de la mère et de l’enfant sont, sous bien des rapports, remplacés par des relations culturelles (en particulier pour l’alimentation), ce qui montre l’incertitude de cette interprétation.La deuxième explication discutée est celle-ci : la tendance à dominer l’enfant, à l’élever en vue de succès conformes aux désirs maternels, serait signe du caractère „névrosé“ de la mère, la nocivité de cette conduite serait imputable à la névrose de la mère. Mais, à l’aide des faits ethnologiques, l’article montre qu’une mère agressive, ambitieuse d’autorité n’exerce pas nécessairement une action nocive sur l’évolution du caractère de l’enfant, mais tout au contraire est susceptible de conduire à l’adaptation la meilleure des enfants aux exigences futures de la société.M. Mead présente une troisième explication possible ; l’influence nocive ne tiendrait pas à la structure du caractère de la mère, mais à la contradiction entre le rôle effectif de la mère dans la famille et son rôle officiel dans la société. En Amérique, la mère a pris effectivement la direction dans la famille, cependant il serait entièrement faux de parler d’un matriarcat, puisque cette domination de fait n’a pas de caractère officiel et n’est pas reconnue par la société. Rien n’a été changé à l’organisation patriarcale de la société américaine, mais les formes patriarcales ont été partiellement privées de leur contenu et sont en contradiction avec les rapports de fait à l’intérieur de la famille. On pourrait dire que la mère exerce son autorité à la manière d’un tyran et non d’un maître légitime. Cette forme de pouvoir maternel non contrôlé par les institutions sociales offre un moyen d’expliquer l’influence nocive de ce pouvoir sur les enfants.Der Aufsatz geht von der in der modernen amerikanischen Persönlichkeitsforschung immer evidenter werdenden Tatsache aus, dass ein gewisser Typ der Vorherrschaft der Mutter in der Familie eine schädliche Wirkung auf die seelische Entwicklung von Knaben und Mädchen hat. Die Verfasserin untersucht, welche verschiedenen Interpretationen für diesen Tatbestand möglich sind.Zunächst wird eine Interpretation besprochen, die davon ausgeht, dass aus biologischen Gründen für die gesunde Entwicklung eines Kindes mütterliche Liebe notwendig ist und dass aus dem Gegensatz zu dieser biologischen Notwendigkeit heraus die egoistische Mutter einen schädlichen Einfluss darstellt. Durch den Hinweis darauf, dass die „natürliche“ Beziehung zwischen Mutter und Kind in vielen anderen Hinsichten durch kulturelle ersetzt werde, speziell in der Ernährung, wird die Fragwürdigkeit dieses Gesichtspunktes begründet.Dann wird die Erklärung diskutiert, nach der die Tendenz, das Kind zu beherrschen und gewaltsam zu im Sinne der Mutter liegenden Erfolgen anzutreiben, ein Symptom des neurotischen Charakters der Mutter und die Schädlichkeit dieses Verhaltens eben in der Neurose der Mutter zu suchen sei. Es wird an ethnologischem Material gezeigt, dass eine aggressive und herrschsüchtige Charakterstruktur der Mutter nicht notwendigerweise schädliche Wirkungen auf die Charakterentwicklung der Kinder hat, sondern ganz im Gegenteil zur optimalen Anpassung der Kinder an die sie später erwartenden gesellschaftlichen Anforderungen führen kann.M. Mead legt eine dritte Erklärungsmöglichkeit vor : dass der schädliche Einfluss nicht in der Charakterstruktur der Mutter an sich zu suchen ist, sondern in dem Widerspruch zwischen der faktischen Rolle der Mutter in der Familie und ihrer „offiziellen“ Rolle in der Gesellschaft. Während die amerikanische Mutter häufig tatsächlich die Herrschaft in der Familie an sich gerissen hat, wäre es doch ganz falsch, von einem Matriarchat in Amerika zu sprechen, da die faktische Herrschaft in der Familie in keiner Weise den Charakter einer offiziellen und gesellschaftlich anerkannten Herrschaft der Frau angenommen hat. Vielmehr hat sich an der patriarchalischen Organisation der amerikanischen Gesellschaft nichts Entscheidendes geändert, aber die patriarchalischen Formen sind zum Teil ihres Inhaltes beraubt worden und stehen im Gegensatz zu den faktischen Verhältnissen in der Familie. Die Mutter übt ihre Herrschaft gleichsam nicht als ein rechtmässiger Herrscher, sondern als ein Tyrann aus. In dieser durch gesellschaftliche Institutionen nicht kontrollierten Form mütterlicher Herrschaft wird eine Erklärungsmöglichkeit für den schädlichen Einfluss dieser Herrschaft auf die Kinder gesehen. (shrink)

This chapter sets out the main elements of the self-determination theory of territory. It argues that a ‘people’ has rights to jurisdictional authority over the geographical area that it legitimately occupies if and only if: a large majority of people are in a relationship with one another which is characterized by a shared political commitment to establish rules and practices of self-determination; they have the political capacity to establish and sustain institutions of political self-determination; and they possess an objective history (...) of political cooperation together, for example through state or substate institutions or in a resistance movement. To put ‘people’ in the right relation to land it discusses three place-related rights: moral rights of residency, which attach to individuals; moral rights of occupancy, which attach to groups; and rights to territory, which attach to people through their political institutions. (shrink)

This chapter considers the problems of adjudicating between rival claims to territory, drawing boundaries around jurisdictional units, and creating institutional arrangements that embody the principles developed thus far. It explores the implications of the collective moral right of occupancy in establishing heartlands of groups and argues that these heartlands are useful to demarcate boundaries between self-determining peoples and territories. It suggests that neither democratic theory nor justice theory can be usefully applied to the issue of drawing boundaries. After considering questions (...) of occupancy—its meaning, scope, and implications for territorial claims—the chapter concludes that the moral occupancy principle can identify ‘heartlands’ of groups but is indeterminate in certain cases. It also considers the implications of this argument for secessionist claims and for rival claims to the same territory, looking specifically at the historically contested areas of Northern Ireland, Kashmir, and Kurdish northern Iraq. (shrink)

This chapter examines the dominant conception of self‐determination in the decolonization period, and in much international law and practice, according to which self‐determination occurs within existing administrative units and there is civic integration within that territory. This chapter argues that this conception of self‐determination is only appropriate in a limited range of cases.

In lieu of an abstract, here is a brief excerpt of the content:Change of Perspective in Ovid, Metamorphoses 12.11-23Margaret Worsham MusgroveIn the first of the trojan stories which dominate Metamorphoses books 12 and 13, Ovid recounts a well-known Homeric episode, the omen of the snake at Aulis; a snake climbs into a tree and eats a nestful of eight baby birds plus their mother. According to Calchas' interpretation, this omen symbolized the nine years the Greeks would besiege Troy before taking (...) it in the tenth, and is recalled for the despairing Greek army by Odysseus at Iliad 2.299-329. Ovid's version follows the Homeric story closely, with several verbal parallels. But readers of the Metamorphoses may also see another intertext, the second book of Vergil's Aeneid, Aeneas' account of the fall of Troy, the same event to which the omen looks forward.1 By playing on his readers' knowledge of the Aeneid, Ovid introduces a competing voice into his version, while ostensibly retaining the familiar Homeric story. The present paper will discuss how this intertext is activated to influence our reading of Ovid's "Iliad."2That Ovid's readers might hear Vergilian echoes in a reference to the fall of Troy should not be unexpected. In Vergil's Aeneid, the Trojan War and its aftermath had been transformed into a Trojan experience, seen through Trojan eyes. In the Iliadic section of Ovid's post-Vergilian epic, Ovid must balance his Greek-centered stories, told in greatly condensed form, with the expectations of his Roman readers. By alluding to [End Page 267] the other side of the war, Ovid is able to restore some of the layers of complexity which his brevity has removed from his Greek models, and to remind his readers of the problematic nature of victory and conquest, as Vergil had done. In the process, Ovid shows himself to be an extremely close reader of both Homer and Vergil; his use of the two of them together in this episode can even help elucidate the relationship between his two great epic predecessors.Ovid and HomerOvid's account of the omen nearly parallels Odysseus' speech in Homer; Ovid is more compact, but agrees with Homer in many respects. The visual perspective of both passages is emphatically Greek. In Homer, the story is told by an eyewitness, Odysseus, who reminds the Greek army that they had all observed the omen:(Iliad 2.301-2)Ovid, although telling the story in his own, or "first-level," narrative voice, notes that "the Greeks saw" the omen: Danai videre (Met. 12.13). In both scenes, the snake appears suddenly at a sacrifice and creeps into a plane-tree near the altar.(Iliad 2.305-10)hic patrio de more Iovi cum sacra parassent, ut vetus accensis incanduit ignibus ara, serpere caeruleum Danai videre draconem in platanum, coeptis quae stabat proxima sacris.(Met. 12.11-14)Ovid's specification that the sacrifice was being made to Jupiter illustrates an efficient technique of condensation. Although Homer says the sacrifice was generally "to the immortals" (athanatoisi, Iliad 2.306), the snake was sent by Zeus, who is also credited with its metamorphosis [End Page 268] (Iliad 2.309, 318). The presence of Zeus is necessary for the prophetic function of the snake, in Kirk's words (1985, ad Iliad 2.307-18), "since only he could determine or recognize in advance the outcome of the war." Ovid allows time for only one mention of a divinity in this scene, but includes the one deity crucial to the Homeric episode.3 When Ovid introduces the birds, every element of his sentence can be paralleled in Homer's lines:(Iliad 2.311-13)nidus erat volucrum bis quattuor arbore summa(Met. 12.15)Both Homer and Ovid place the verb "be" near the beginning of the line, followed by words for the birds themselves; both note the birds' location (the top of the tree) and number (eight, for the moment). Thus Ovid sets the stage for the portent.4But we should also consider the Homeric details which Ovid omits. First, he omits Homer's pathetic details of the birds and of their mother.(Iliad 2.314-17)Homer's... (shrink)

This paper argues that Adolf Gr nbaum's evaluation of the scientific status of psychoanalysis is marred by its failure to locate Freud's notion of natural science. Contrary to his claims, Griinbaum does not assess Freud's theory on Freud's own terms. The presuppositions that Griinbaum brings to the question of the scientific status of psychoanalysis are problematic and his criticisms and methodological restrictions may not be defensible when psychoanalysis is taken to develop methodologically out of medical science rather than out of (...) physics. I question the adequacy of the epistemological and methodological norms that Griinbaum brings to his analysis and I examine his arguments against the scientific credibility of Freud's theoretical claims. I argue that Griinbaum fails to consider the tension between clinical practice and psychoanalytic theory, ignores the evolution of Freud's thought and distorts and simplifies the complexity of the domain under investigation. Therefore his conclusions regarding the scientific credibility and evaluation of psychoanalysis are questionable. (shrink)

This essay argues that Hume’s criticism of slavery in “Of the Populousness of Ancient Nations,” despite its contribution to the British Enlightenment’s anti-slavery movement, is not truly abolitionist in character. Hume’s aim was not to put an end to contemporary slave practices or forestall their expansion. Nonetheless, the criticism of slavery proves significant for reasons that transcend the demographic questions of the essay. It supports an argument that Hume develops throughout the Essays and Political Discourses. The conclusion of this argument (...) warns against reverence for either ancient systems or modern progress. Like all forms of factionalism, these divisive tendencies threaten to compromise both our moral sensibility and our rational judgment. (shrink)

I develop resources from Hume to account for moral knowledge in the qualified sense developed by Bernard Williams, according to which the proper application of thick ethical terms constitutes moral knowledge. By applying to moral discernment the criteria of the good aesthetic critic, as explained in Hume's “ Of the Standard of Taste ”, we can see how Humean moral knowledge might be possible. For each of these criteria, an analogous trait would contribute to moral discernment. These traits would enable (...) moral judges to distinguish valid from invalid uses of thick moral terms. The deliverances of such judgments constitute mitigated moral knowledge, as opposed to knowledge in the stricter sense that Hume clearly says cannot be had of moral distinctions. This account has the potential to explain how moral judgments may be valid or invalid without appealing to unique operations of the understanding and how moral knowledge might escape the threat, identified by Williams, of reflective destruction. (shrink)

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

Kubovy and Epstein's main quarrel is with the concept of “internalization.” I argue that they underestimate the aptness of this metaphor. In particular, an emulator which predicts unfolding events can be described as an internalization of external structures. Further, an emulator may use motoric as well as perceptual resources, which lends support to Hecht's proposal. [Hecht; Kubovy & Epstein].

The emerging viewpoint of embodied cognition holds that cognitive processes are deeply rooted in the body's interactions with the world. This position actually houses a number of distinct claims, some of which are more controversial than others. This paper distinguishes and evaluates the following six claims: (1) cognition is situated; (2) cognition is time-pressured; (3) we off-load cognitive work onto the environment; (4) the environment is part of the cognitive system; (5) cognition is for action; (6) off-line cognition is body (...) based. Of these, the first three and the fifth appear to be at least partially true, and their usefulness is best evaluated in terms of the range of their applicability. The fourth claim, I argue, is deeply problematic. The sixth claim has received the least attention in the literature on embodied cognition, but it may in fact be the best documented and most powerful of the six claims. (shrink)