BackgroundThe Arab population in Israel is a minority ethnic group with its own distinct cultural subgroups. Minority populations are known to underutilize genetic tests and counseling services, thereby undermining the effectiveness of these services among such populations. However, the general and culture-specific reasons for this underutilization are not well defined. Moreover, Arab populations and their key cultural-religious subsets (Muslims, Christians, and Druze) do not reside exclusively in Israel, but are rather found as a minority group in many European and North (...) American countries. Therefore, focusing on the Arab population in Israel allows for the examination of attitudes regarding genetic testing and counseling among this globally important ethnic minority population.MethodsWe used a qualitative research method, employing individual interviews with 18 women of childbearing age from three religious subgroups (i.e., Druze, Muslim, and Christian) who reside in the Acre district, along with focus group discussions with healthcare providers (HCPs; 9 nurses and 7 genetic counselors) working in the same geographical district.ResultsA general lack of knowledge regarding the goals and practice of genetic counseling resulting in negative preconceptions of genetic testing was identified amongst all counselees. Counselors’ objective of respecting patient autonomy in decision-making, together with counselees’ misunderstanding of genetic risk data, caused uncertainty, frustration, and distrust. In addition, certain interesting variations were found between the different religious subgroups regarding their attitudes to genetic counseling.ConclusionsThe study highlights the miscommunications between HCPs, particularly counselors from the majority ethno-cultural group, and counselees from a minority ethno-cultural group. The need for nuanced understanding of the complex perspectives of minority ethno-cultural groups is also emphasized. Such an understanding may enhance the effectiveness of genetic testing and counseling among the Arab minority group while also genuinely empowering the personal autonomy of counselees from this minority group in Israel and other countries. (shrink)

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 111 Heft: 3 Seiten: 822-824.

Starting with the analysis of the diary kept by Constantijn Huygens Jr in the second half of the 17th century, this book sketches a panoramic view of life among Dutch regents and at the court of William and Mary, including an eyewitness account of the Glorious Revolution, and highlighting themes such as scientific progress, book and art collecting.

Inhaltsverzeichnis/Table of Contents: Rudolf HALLER: Zwei Vorworte in einem. Evelyn DÖLLING: Alexius Meinong: "Der blinde Seher Theiresias". Jaakko HINTIKKA: Meinong in a Long Perspective. Richard SYLVAN: Re-Exploring Item-Theory. Francesca MODENATO: Meinong's Theory of Objects: An Attempt at Overcoming Psychologism. Jan WOLE??N??SKI: Ways of Dealing with Non-existence. Karel LAMBERT: Substitution and the Expansion of the World. Terence PARSONS: Meinongian Semantics Generalized. Reinhardt GROSSMANN: Thoughts, Objectives and States of Affairs. Peter SIMONS: Meinong's Theory of Sense and Reference. Barry SMITH: More Things (...) in Heaven and Earth. Michele LENOCI: Meinongs unvollständige Gegenstände und das Universalienproblem. Maria E. REICHER: Gibt es unvollständige Gegenstände? Dale JACQUETTE: Meinong's Concept of Implexive Being and Nonbeing. Herbert HOCHBERG:s, Functions, Existence and Relations in the Russell-Meinong Dispute, the Bradley Paradox and the Realism-Nominalism Controversy. Jacek PA_NICZEK: Are Contradictions Still Lurking in Meinongian Theories of Objects? Marie-Luise SCHUBERT KALSI: Apriorische Elemente im Denken. Liliana ALBERTAZZI: Forms of Completion. Johann Ch. MAREK: Zwei Gegenstände und ein Inhalt. Zur Intentionalität bei Meinong. Wolfgang KÜNNE: Some Varieties of Thinking. Reflections on Meinong and Fodor. Alberto VOLTOLINI: Is Meaning Without Actually Existing Reference Naturalizable? Markus S. STEPANIANS: Russells Kritik an Meinongs Begriff des Annahmeschlusses. Nenad MIŠ_EVI_: Imagination and Necessity. R.D. ROLLINGER: Meinong on Perception: Two Questions Concerning Propositional Seeing. Wolfgang G. STOCK: Die Genese der Theorie der Vorstellungsproduktion der Grazer Schule. Rudolf HALLER: Über Meinongs Wissenschaftstheorie. Alfred SCHRAMM: Meinongs Wahrscheinlichkeit. Karl SCHUHMANN: Der Wertbegriff beim frühen Meinong. Wilhelm BAUMGARTNER: Wertpräsentation. Ursula ZEGLÉN: Meinong's Analysis of Lying. Seppo SAJAMA: Hitting Reality: France Veber's Concept of Zadevanje. Matja_ POTR_: Sensation According to Meinong and Veber. Róbert SOMOS: Zwei Schüler Brentanos: Ákos von Pauler und Meinong. J.C. NYÍRI: Palágyis Kritik an der Gegenstandstheorie. David M. ARMSTRONG: Reaction to Meinong. (shrink)

As early as 1884, while tutoring a boy with special needs, Steiner began a lifelong interest in applying spiritual knowledge to the practical aspects of life. Steiner originally published the essay at the core of this book in 1907. It represents his earliest ideas on education, in which he lays out the soul spiritual processes of human development, describing the need to understand how the being of a child develops through successive "births," beginning with the physical body's entry into earthly (...) life, and culminating in the emergence of the "I"-being with adulthood. Also included are several early lectures on education, ranging from 1906 to 1911, well before the birth of the Waldorf movement in 1919. ORIGINAL SOURCES The essay "The Education of the Child in the Light of Spiritual Science," translated by George and Mary Adams, appeared originally in German in the journal Lucifer-Gnosis (nr. 33), 1907, under the title "Die Erzieuhung des Kindes vom Geschictspunkte der Geisteswissenschaft." It is included in vol. 34 of the Collected Works of Rudolf Steiner, published by Rudolf Steiner Verlag, Dornach, Switzerland, 1987. The lecture "Teaching from a Foundation of Spiritual Insight," translated by Robert Lathe and Nancy Whittaker, is included in Ursprungsimpulse der Geisteswissenschaft, vol. 96, as "Erziehungspraxis auf der Grundlage spiritueller Erkenntnis"; the lecture "Education in the Light of Spiritual Science," translated by Rita Stebbing, appeared as "Die Erziehung des Kindes vom Standpunkt der Geisteswissenschaft"; and the lecture "Education and Spiritual Science," translated by Rita Stebbing, appeared as "Schulfragen vom Standpunkt der Geisteswissen-schaft" in Die Erkenntnis des Ubersinnlichen in unserer Zeit, vol. 55; the lecture "Interests, Talent, and Education," translated by Robert Lathe and Nancy Whittaker, is included in Antworten der eisteswissenschaft auf die grossen Fragen des Daseins, vol. 60, as "Anlage, Begabung und Erziehung des Menschen," all of which are in the Collected Works of Rudolf Steiner, published by Rudolf Steiner Verlag, Dornach, Switzerland, 1987. The lecture "Interests, Talents, and Educating Children," translated by Robert Lathe and Nancy Whittaker, appeared originally in the magazine Die Menschenschule, vol. 31 (nr. 6),1957 and vol. 48 (nr.1), 1974. (shrink)

Philosoph, Padagoge, Naturwissenschaftler und Esoteriker: Durch seine ungemein polarisierende Wirkung teilte sich Rudolf Steiners Zuhorerschaft stets in Befurworter und Gegner. Nur wenigen ist bekannt, dass Steiner zu besonderen Anlassen gedichtet hat. Seine Spruche, Gedichte und lyrische Stellen seiner Mysterienspiele wurden von seiner Tochter Marie Steiner zusammengetragen. Die Spruchdichtungen regen zum Nachdenken an und sind teilweise zur Ausubung seiner eurhythmischen Kunst geschrieben. Steiner ladt damit ein, den Zusammenhang der Menschen mit der geistigen Welt zu finden und selbst zu erleben.

Schlusslogische Letztbegründung is a collection of essays in honor of Kurt Walter Zeidler. Mr. Zeidler is a distinguished Kant- and Neo-Kantian-scholar who has reconstructed Kant's concept of transcendental logic in connection with the logic of the concept of Hegel and the logic of symbolization of Peirce. (cf. Zeidler: Grundriss der transzendentalen Logik, 3rd ed., Wien 2017) He has most notably inquired intensively into the relation of transcendental logic to philosophy of science (cf. Zeidler: Prolegomena zur Wissenschaftstheorie, Wien 2000) and to (...) phenomenology (cf. Zeidler: Vermittlungen. Zum antiken und neueren Idealismus, Wien 2016). He has also published several studies on Neo-Kantianism (cf. Zeidler: Provokationen. Zu Problemen des Neukantianismus, Wien 2018). This is refelected in the collection of essays by distinguished scholars who discuss and critically examine Zeidler's work. It includes contributions by Steinar Mathisen (Oslo), Wolfdietrich Schmied-Kowarzik (Vienna), Werner Flach (Lichtenau), Thomas Knoppe (Straberg), Geert Edel (Wyk/Föhr), Martin Bunte (Münster), Reinhard Hiltscher (Dresden), Walter Tydecks (Bensheim), Christian Krijnen (Amsterdam), Hartwig Wiedebach (Zürich), Max Gottschlich (Linz), Thomas Sören Hoffmann (Hagen), Rudolf Meer (Kaliningrad), Hans-Jürgen Müller (Frankfurt am Main), Robert König (Vienna), Ulrich Blau (Marburg), Karen Gloy (Luzern/Munich), Reinhold Breil (Aachen), Erhard Oeser (Vienna), Hans-Dieter Klein (Vienna), Hans Martin Dober (Tübingen), Kurt Walter Zeidler (Vienna) and Lois Marie Rendl (Vienna). (shrink)

This first volume of The Collected Works of Rudolf Carnap includes Carnap’s published writings from 1921 when he submitted his dissertation Der Raum (Space) in Jena to Bruno Bauch to 1926 the year he completed his habilitation in Vienna under Moritz Schlick. It thereby documents Carnap’s early writings during his formative years that culminated in his first major publication Der logische Aufbau der Welt (The Logical Structure of the World) which appeared in 1928 and will be included in the (...) second volume. Fourteen volumes are planned in total. In his foreword Richard Creath, the general editor, states that the series will include “all of the books and papers Carnap authorized for publication in his lifetime.” (viii). (shrink)

Carnaps Denken wurde während seines Studiums und der Arbeit an seiner Dissertation von Neukatianischen Motiven beeinflusst, von denen er sich nach seiner Habilitation in Wien (1926) zunehmend distanzierte. Er besuchte in Freiburg bei Heinrich Rickert (1911/1912) und in Jena (1913/14) bei Bruno Bauch Lehrveranstaltungen zur Philosophie. Außerdem besuchte er in Freiburg bei Jonas Cohn Lehrveranstaltungen zur experimentellen Psychologie. Bei Bauch reichte er 1920 eine Arbeit mit dem Titel Welche philosophische Bedeutung hat das Problem der „Grundlegung der Geometrie“ für die Lehramtsprüfung (...) und 1921 seine darauf aufbauende Dissertation Der Raum. Ein Beitrag zur Wissenschaftslehre ein. Rickert war das Haupt der von Wilhelm Windelband begründeten Südwestdeutschen Schule des Neukantianismus, zu der auch Cohn und Bauch gezählt werden. Bauch war jedoch auch von der von Hermann Cohen begründeten Marburger Schule des Neukantianismus, deren herausragenste Vertreter Paul Natorp und Ernst Cassirer sind, beeinflusst. Vor allem Natorps Die logischen Grundlagen der exakten Wissenschaften (1910a) und Cassirers Substanzbegriff und Funktionsbegriff (1910) beeinflussten Carnaps Verständnis der methodischen Grundlagen der Mathematik und der Physik (Richardson 1998, 115-117, 138-139; Mormann 2000, 44-46). In persönlichem Kontakt war Carnap seit seinem Umzug nach Buchenbach Anfang der 1920er Jahre auch mit dem Rickert-Schüler Broder Christiansen. (shrink)

The Theosophical Society, founded in New York in 1875, was, at the turn of the Twentieth Century, a global phenomenon with 100,000 members. New Age philosopher Dr Rudolf Steiner (1861-1925) was appointed as the first Secretary General of the German Section of the Theosophical Society on 19 October 1902. The Theosophical Society offered Rudolf Steiner a platform, a ready-made audience, infrastructure, and the insider experience of the world’s leading New Age spiritual society. The success of the Theosophical Society (...) demonstrated that there was a public appetite to hear about reincarnation, karma, maya, kamaloca, and other Eastern and alternative spiritual ideas. The Theosophical Society provided Rudolf Steiner a capable, multilingual, and determined personal assistant, Marie von Sivers (1867-1948). For Rudolf Steiner the Theosophical Society offered the perfect training ground for what would be, a decade later, his life’s work, the Anthroposophical Society. Rudolf Steiner grew the membership of the German Section of the Theosophical Society from 377 in 1905 to 3,702 in 1913. He earned cash from ticketing of his lectures and his Mystery plays, and from book sales of his personal publishing house, ‘Philosophisch-Theosophischer Verlag’. Another enterprise, the ‘Johannes-Bau-Verein’ (Johannes Building Association) was founded in 1911, independent of the Theosophical Society, to build a theatre in Munich to present Rudolf Steiner's plays. The building application was rejected by the Munich municipal authorities in 1912. The resistance to a build in Munich, provided impetus for the move to build in Dornach, Switzerland. The Anthroposophical Society was founded 28 December 1912 in Cologne, Germany. Most of the members of the German Section of the Theosophical Society members followed Rudolf Steiner into the Anthroposophical Society. The Theosophical Society expelled Rudolf Steiner from the Theosophical Society on 7 March 1913. The foundation stone for the Goetheanum (then still called the ‘Johannesbau’) was laid 20 September 1913. The Theosophical Society had served as the ideal prototype and springboard for founding and growing the Anthroposophical Society. (shrink)

Two chief problems of the theory of knowledge are the question of meaning and the question of verification. The first question asks under what conditions a sentence has meaning, in the sense of cognitive, factual meaning. The second one asks how we get to know something, how we can find out whether a given sentence is true or false. The second question presupposes the first one. Obviously we must understand a sentence, i.e. we must know its meaning, before we can (...) try to find out whether it is true or not. But, from the point of view of empiricism, there is a still closer connection between the two problems. In a certain sense, there is only one answer to the two questions. If we knew what it would be for a given sentence to be found true then we would know what its meaning is. And if for two sentences the conditions under which we would have to take them as true are the same, then they have the same meaning. Thus the meaning of a sentence is in a certain sense identical with the way we determine its truth or falsehood; and a sentence has meaning only if such a determination is possible. (shrink)

Among the various meanings in which the word ‘probability’ is used in everyday language, in the discussion of scientists, and in the theories of probability, there are especially two which must be clearly distinguished. We shall use for them the terms ‘probability1’ and ‘probability2'. Probability1 is a logical concept, a certain logical relation between two sentences ; it is the same as the concept of degree of confirmation. I shall write briefly “c” for “degree of confirmation,” and “c” for “the (...) degree of confirmation of the hypothesis h on the evidence e“; the evidence is usually a report on the results of our observations. On the other hand, probability2 is an empirical concept; it is the relative frequency in the long run of one property with respect to another. The controversy between the so-called logical conception of probability, as represented e.g. by Keynes, and Jeffreys, and others, and the frequency conception, maintained e.g. by v. Mises and Reichenbach, seems to me futile. These two theories deal with two different probability concepts which are both of great importance for science. Therefore, the theories are not incompatible, but rather supplement each other. (shrink)

It is not the aim of the present essay to defend the principle of empiricism against apriorism or anti-empiricist metaphysics. Taking empirism for granted, we wish to discuss, the question what is meaningful. The word ‘meaning’ will here be taken in its empiricist sense; an expression of language has meaning in this sense if we know how to use it in speaking about empirical facts, either actual or possible ones. Now our problem is what expressions are meaningful in this sense. (...) We may restrict this question to sentences because expressions other than sentences are meaningful if and only if they can occur in a meaningful sentence. (shrink)

Mary Astell's A Serious Proposal to the Ladies is one of the most important and neglected works advocating the establishment of women's academies. Its reception was so controversial that Astell responded with a lengthy sequel, also in this volume. The cause of great notoriety, Astell's Proposal was imitated by Defoe in his "An Academy for Women," parodied in the Tatler, satirized on the stage, plagiarized by Bishop Berkeley, and later mocked by Gilbert and Sullivan in Princess Ida.

Mary Kalantzis was from 2006 to 2016 Dean of the College of Education at the University of Illinois, Urbana-Champaign. Bill Cope is a Professor in the College of Education at the University of Illinois, Urbana-Champaign. They are co-authors of multiple books including Making Sense: Reference, Agency, and Structure in a Grammar of Multimodal Meaning (Cambridge, forthcoming), New Learning: Elements of a Science of Education (Cambridge, 2008, 2012), Literacies (Cambridge 2012, 2016) and e-Learning Ecologies (2017).

Peter Achinstein gives in his papers [1] and [2] interesting analyses of some problems of inductive logic and of some approaches I have proposed. I shall discuss here some of these problems in order to clarify my present position. My comments will mainly concern the variety of instances, and only briefly the analogy influence, and the inductive methods for a coordinate language.

In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 14.4 (2004) 411-425 [Access article in PDF] Vulnerability, Vulnerable Populations, and Policy Mary C. Ruof "Special justification is required for inviting vulnerable individuals to serve as research subjects and, if they are selected, the means of protecting their rights and welfare must be strictly applied."Guideline 13: Research Involving Vulnerable Persons International Ethical Guidelines for Biomedical Research Involving Human Subjects Council for International Organizations (...) of Medical Sciences (CIOMS) and World Health Organization (WHO) Geneva, Switzerland, 2002 Within medical research and healthcare certain groups are afforded special protections and services because of their designation as vulnerable. The vulnerable require special justification to participate in human subject research in order to eliminate potential human rights abuses. The Nuremberg Code of 1947 was written in response to the extreme human subject abuses that occurred under the Nazi regime, and, although the intent of the 1947 Code was to protect human rights, rigid voluntary consent requirements deprived some individuals of the right to participate in clinical trials. Recent human research guidelines, such as the CIOMS/WHO guidelines referenced above and the guidelines referenced in Section V of this Scope Note, attempt to balance both protection from abuse in research and access to new, experimental treatments for the vulnerable.Although various protective guidelines stipulate special protections for vulnerable populations, the concept of vulnerability and consequently the criteria designating vulnerable populations remain vague. Precisely who are the vulnerable? The word "vulnerability" stems from the Latin vulnerare, "to wound." (Oxford Encyclopedic English Dictionary 1995). In clinical research, the term [End Page 411] vulnerable generally is applied to individuals who are unable to give informed consent or who are susceptible to coercion. The Common Rule (45 CFR 46, Subpart A) includes as vulnerable research subjects: children, prisoners, pregnant women, and persons who are handicapped, mentally disabled, economically disadvantaged, or educationally disadvantaged. Although the Common Rule specifies certain vulnerable categories, the guidelines were not intended to be exclusive, leaving open the interpretation of vulnerability.In medical research and health policy, vulnerability is an abstract concept that has concrete effects both for those labeled vulnerable and for those not. Clinical researchers, healthcare workers, ethical reviewers, and policymakers must be able to identify vulnerable subjects to establish how healthcare resources will be allocated and who will qualify for special protections and socialized benefits. Attempts to quantify vulnerability in clear, measurable ways have met little if any consensus. As Alexander Morawa (II, 2003, p. 150) states, "There is no single approach to definition of vulnerability. In fact, there is no purposeful categorisation at all."Difficulties in defining vulnerability have prompted discourse surrounding its utility as a qualifying factor in the allocation of health resources and its appropriateness as a guiding principle in bioethics. Some of the authors cited in this Scope Note argue against the labeling and categorization of vulnerable individuals and populations. "Labeling individuals as 'vulnerable' risks viewing vulnerable individuals as 'others' worthy of pity, a view rarely appreciated" (III, Danis and Patrick 2002, p. 320). The categories of vulnerable groups listed under the Common Rule have been the source of controversy, "for example, many find the suggestion that pregnant women are vulnerable to be quite sexist" (IV, DeBruin 2001, p. 7). Instead of creating categories of vulnerable populations, would it not be better to derive an account of just treatment from a just social policy at large that encompasses human vulnerabilities (II, Brock 2002, p. 283).For some of the authors listed here, the concept of vulnerability is essential to bioethics. Robert Goodin (I, 1985, p. 107) writes that the vulnerability of other human beings is the source of our special responsibilities to them. In contrast to the four American principles of biomedical ethics—autonomy, nonmaleficence, beneficence, and justice—the four principles of European bioethics and biolaw include vulnerability along with autonomy, dignity, and integrity. According to, Jacob Dahl Rendtorff and Peter Kemp (I, 2000, p. 274) "the principle of vulnerability is ontologically prior to the other [European] principles, it expresses better than all of the other ethical principles... the finitude of the human condition."Some of the... (shrink)

How is hope to be found amid the ethical and political dilemmas of modern life? Writer and philosopher Mary Zournazi brought her questions to some of the most thoughtful intellectuals at work today. She discusses "joyful revolt" with Julia Kristeva, the idea of "the rest of the world" with Gayatri Spivak, the "art of living" with Michel Serres, the "carnival of the senses" with Michael Taussig, the relation of hope to passion and to politics with Chantal Mouffe and Ernesto (...) Laclau. A dozen stimulating minds weigh in with their visions of a better social and political order. The result is a collaboration - of writing, of thinking, and of politics - that demonstrates more clearly than any single-authored project could how ideas encountering one another can produce the vision needed for social change. (shrink)

Mary Midgley argues in her powerful new book that far from being the opposite of science, myth is a central part of it. In brilliant prose, she claims that myths are neither lies nor mere stories but a network of powerful symbols that suggest particular ways of interpreting the world.

Existentialism enjoyed great popularity in the 1940s and 1950s, and has probably had a greater impact upon literature than any other kind of philosophy. The common interest which unites Existentialist philosophers is their interest in human freedom. Readers of Existentialist philosophy are being asked, not merely to contemplate the nature of freedom, but to experience freedom, and to practise it. In this survey, Mary Warnock begins by considering the ethical origins of Existentialism, with particular reference to Kierkegaard and Nietzsche, (...) and outlines the importance of a systematic account of man's connection with the world as expounded by Husserl. She discusses at length the common interests and ancestry of Existentialism in the works of Heidegger, Merleau-Ponty, and Sartre, and offers some conclusions about the current nature and future of this committed and practical philosophy. This revised edition includes a postscript reviewing the status of Existentialism in the 1990s, and has a thoroughly updated bibliography. (shrink)

Corporate engagements with pressing environmental challenges focus on expanding the role of the market, seeking opportunities for growth and developing technologies to manage better environmental resources. Such approaches have proved ineffective. I suggest that a lack of meaningful response to ecological degradation and climate change is inevitable within a capitalist system underpinned by a logics of appropriation and an instrumental rationality that views the planet as a means to achieve economic ends. For ecofeminism, these logics are promulgated through sets of (...) hierarchical and interrelated dualisms which define the human in opposition to the realm of “nature”. This has led to the resilience of ecosystems, social reciprocity and care being unvalued or undervalued. An ecofeminist, care-sensitive ethics is proposed that focuses on the interconnections between human and nonhuman nature and on affective engagements with the living world. A practical morality is developed that sees the self not as atomized nor as self-optimizing, but as a self in relationship. Such an ethics is necessary to motivate action to contest capitalism’s binary thinking, evident within corporate environmentalism, which has re-made the web of life in ways that are not conducive to planetary flourishing. (shrink)

We know we have thoughts, but are we aware that we have styles of thought? This book, written by one of the most gifted and celebrated social thinkers of our time, is a contribution to understanding the rules of the different styles of thinking. Author Mary Douglas takes us through a range of thought styles from the vulgar to the refined. Throughout this fascinating journey, Thought Styles shows us how the different styles work and how outsiders can learn the (...) styles of insiders. The discussion ranges from the style of folklore to the styles of therapy, shopping, religion, and animal rights. The result is a book full of insight. Readers will find themselves thinking in new ways about the mechanics of communication in everyday life. Professionals and researchers in sociology, communication, and anthropology will especially appreciate this auspicious new book. (shrink)

This paper challenges contemporary portrayals in the nursing literature of the spaces within which care of patients in hospital settings is conducted. Within the wider discourse of fiscal restraint on health care spending, professional nursing has cast its disciplined eyes on details of the nurse‐patient relationship for the ostensible purpose of repairing that which is treated as individual failings of nurses to practise in ways prescribed by nursing theories. Set aside in this approach to the so‐called ‘problems’ of nursing practice (...) has been an examination of the conditions within which nurses come in contact with patients, and a critical recognition that such contacts represent skilled accomplishments of social action. In this paper, these conditions are treated as resources available to both nurses and patients to generate accounts for the nurse's presence as well as the nurse's absence. Examples from an ethnographic study of nursing practice are used to illustrate how the spaces operating between nurses and patients are not empty voids but aresocialspaces through which particular meanings about nursing care can be conveyed. (shrink)

If the discourse of manners and customs aspires to a stable fixing of subjects and systems of differences, however, its project is not and never can be complete. This is true if only for the seemingly trivial reason that manners-and-customs descriptions seldom occur on their own as discrete texts. They usually appear embedded in or appended to a superordinate genre, whether a narrative, as in travel books and much ethnography, or an assemblage, as in anthologies and magazines.6 In the case (...) of travel writing, which is the main focus of this essay, manners-and-customs description is always in play with other sorts of representation that also bespeak difference and position subjects in their own ways. Sometimes these other positioning complement the ideological project of normalizing description, and sometime they do not.In what follows, I propose to examine this interplay of discourses in some nineteenth-century travel writing chiefly about Africa. While Barrow’s work is not prominent on anybody’s mental bookshelves these days, readers will recognize such names as David Livingstone, John Speke, James Grant, Richard Burton, Mungo Park, or Paul Du Chaillu. During the co-called opening up of central and southern Africa to European capitalism in the first half of the nineteenth century, such explorer-writers were the principal producers of Africa for European imaginations—producers, that is, of ideology in connection with the European expansionist project there. What I hope to underscore in these writings is not their tendency towards single, fixed subject positions or single, fixed systems of difference. Rather, I wish to emphasize the multiplicity of ways of codifying the Other, the variety of fixed positions and the variety of given sets of differences that they posit. European penetration and appropriation is semanticized in numerous ways that can be quite distinct, even mutually contradictory. In the course of examining discursive polyphony in these travel writings, I hope to stress the need to consider ideology not only in terms of reductive simplification but also in terms of the proliferation of meanings. 6. Ethnographies would seem to be a counterexample to this claim, but in fact one can fairly easily show that ethnographic writing is inextricably tied to personal narrative. Indeed this tie is a symptom of a serious contradiction between ethnographic methods and ethnographic discourse. See my “Fieldwork in Common Places,” in Writing Culture: The Poetics and Politics of Ethnography, ed. James Clifford and George Marcus . Mary Louise Pratt is an associate professor in the Department of Spanish and Portuguese and the Program in Comparative Literature at Stanford University. She is author of Toward a Speech-Act Theory of Literary Discourse and is a member of the editorial boards of Poetics, Signs Tabloid, and Cultural Anthropology. (shrink)

Explores the teaching and learning of issues relating to the impact of science in society. This title offers practical guidance in devising learning goals and suitable learning and assessment strategies. It helps teachers to provide students with the skills and understanding needed to address these multi-faceted issues.

When deciding what disorders to screen newborns for, we should be guided by evidence of real effectiveness, take opportunity cost into account, distribute costs and benefits fairly, and respect human rights. Current newborn screening policy does not meet these requirements.

From the Introduction: The papers collected in this book are based on the assumption that art, as any other activity of the mind, is subject to psychology, accessible to understanding, and needed for any comprehensive survey of mental functioning. The author believes, furthermore, that the science of psychology is not limited to measurements under controlled laboratory conditions, but must comprise all attempts to obtain generalizations by means of facts as thoroughly established and concepts as well defined as the investigated situation (...) permits. Therefore the psychological findings offered or referred to in these papers range all the way from experiments in the perception of shape or observations on the art work of children to broad deliberations on the nature of images or of inspiration and contemplation. It is also assumed that every area of general psychology calls for applications to art. The study of perception applies to the effects of shape, color, movement, and expression in the visual arts. Motivation raises the question of what needs are fulfilled by the production and reception of art. The psychology of the normal and the disturbed personality searches the work of art for manifestations of individual attitudes. And social psychology relates the artist and his contribution to his fellow men. A systematic book on the psychology of art would have to survey relevant work in all of these areas. My papers undertake nothing of the kind. They are due to one man's outlook and interest, and they report on whatever happened to occur to him. They are presented together because they turn out to be concerned with a limited number of common themes. Often, but unintentionally, a hint in one paper is expanded to full exposition in another, and different applications of one and the same concept are found in different papers. I can only hope that the many overlappings will act as unifying reinforcements rather than as repetitions. These papers represent much of the output of the quarter of a century during which I have been privileged to live, study, and teach in the United States. To me, they are not so much the steps of a development as the gradual spelling-out of a position. For this reason, I have grouped them systematically, not chronologically. For the same reason, I did not hesitate to change the words I wrote years ago wherever I thought I could clarify their meaning. Removed from my original intimacy with the content, I approached the text as an unprepared reader, and when I stumbled, I tried to repair the road. In some instances, I recast whole sections, not in order to bring them up to date, but in the hope of saying better what I meant at the time. Some of the earlier papers led to my book, _Art and Visual Perception_, which was written in 1951 and first published in 1954- Sections of the articles on perceptual abstraction, on the Gestalt theory of expression, and on Henry Moore are incorporated in that book. Others continued where the book left off, for instance, the attempts to describe more explicitly the symbolism conveyed by visual form. The short piece on inspiration provided the substance for the introductory chapter on creativity in my more recent book, Picasso's Guernica. Finally, in rereading the material, I was surprised to find how many passages point to what is shaping up as my next task, namely, a presentation of visual thinking as the common and necessary way of productive problem solving in any human activity. Ten of the papers in this book were first published in the _Journal of Aesthetics and Art Criticism_. To mention this is to express my indebtedness to the only scholarly periodical in the United States devoted to the theory of art. In particular, Thomas Munro, its first editor, showed a great trust in the contribution of psychology. He made me feel at home among the philosophers, art historians, and literary critics whose lively propositions inhabit the hostel he founded and sustained. To him, as well as to my friends of the University of California Press, who are now publishing my fourth book, I wish to say that much of what I thought about in these years might not have been cast into final writing, had it not been for their sympathy, which encouraged the novice and keeps a critical eye on the more self-assured pro. There are a few scientific papers here, originally written for psychological journals but free, I hope, of the terminological incrustation that would hide their meaning from sight. There are essays for the educated friend of the arts. And there are speeches, intended to suggest practical consequences for art education, for the concerns of the artist, and for the function of art in our time. These public lectures are hardly the products of a missionary temperament. In fact, I marveled why anybody would go to a theorist for counsel, illumination, and reassurance in practical matters. However, when I responded to such requests I noticed, bewildered and delighted, that some of my findings pointed to tangible applications, which were taken to be useful. (shrink)