The prevalence of traditional bullying and cyberbullying is high among Chinese adolescents. The aims of this study are to explore: characteristics of children who are targets or perpetrators of traditional bullying or cyberbullying; causes of bullying in middle school; reactions and coping strategies of bullying victims; and impacts of bullying on victims' psychosocial well-being. Students were selected based on the findings of previous quantitative research at schools in Zhejiang, Henan, and Chongqing. Snowball sampling led to identification of more informants. Semi-structured (...) interviews were conducted with students involved in traditional bullying and cyberbullying as perpetrators, victims, and bystanders. Forty-one students aged 12–16 years from 16 schools in three provinces participated. Data collection and analysis followed a grounded theory approach. Among these students traditional bullying was much more common than cyberbullying, but there was a large overlap between the two types. The results informed a conceptual framework which identified the main causes of bullying in these settings: these included lack of education about bullying, inadequate classroom and dormitory management, and teachers' failure to recognize and punish bullying. Children with specific characteristics, were more likely to be bullied. Most victims lacked support of parents and teachers even when requested, leading to poor psychosocial well-being, difficulties with socialization, and poor academic performance. Our findings suggest that schools need to address bullying culture, through multi-faceted locally-appropriate approaches, based on zero tolerance. It is crucial to ensure that students, teachers and parents recognize the importance of such interventions. (shrink)

As for Avicenna the human soul is a complete substance which does not inhere in the body nor is imprinted in it, asserting its survival after the death of the body seems easy. Yet, he needs the body to explain its individuation. The paper analyzes Avicenna's arguments in the De anima sections, V, 3 & 4, of the Shifā ' in order to explore the exact causal relation there is between the human soul and its body and confronts these arguments (...) with relevant passages in the Metaphysics. It argues that the causal relation between body and soul remains obscure and that, though Avicenna claims that there is a personal immortality and that the disembodied soul remains individuated, he does not provide a satisfactory ontological account for it. (shrink)

Over the past forty years, the health humanities, previously called the medical humanities, has emerged as one of the most exciting fields for interdisciplinary scholarship, advancing humanistic inquiry into bioethics, human rights, health care, and the uses of technology. It has also helped inspire medical practitioners to engage in deeper reflection about the human elements of their practice. In _Health Humanities Reader_, editors Therese Jones, Delese Wear, and Lester D. Friedman have assembled fifty-four leading scholars, educators, artists, and clinicians (...) to survey the rich body of work that has already emerged from the field—and to imagine fresh approaches to the health humanities in these original essays. The collection’s contributors reflect the extraordinary diversity of the field, including scholars from the disciplines of disability studies, history, literature, nursing, religion, narrative medicine, philosophy, bioethics, medicine, and the social sciences. With warmth and humor, critical acumen and ethical insight, _Health Humanities Reader_ truly humanizes the field of medicine. Its accessible language and broad scope offers something for everyone from the experienced medical professional to a reader interested in health and illness. (shrink)

This essay examines the publishing and reception of J. R. Seeley’s Natural Religion, a book that sought to bring about a reconciliation between science and religion. While Natural Religion has long been overlooked, it is argued that its reception gives us insight into changing views about the relationship between science and religion in the late Victorian period. The essay also explores how the reception of the book was conditioned by its bibliographic lineage as it was signed not by Seeley, but (...) “by the Author of Ecce Homo.”. (shrink)

_ Source: _Volume 9, Issue 2, pp 196 - 219 In his 1978 On Human Nature, Edward Wilson defined the evolutionary epic as the scientific story of all life, a linear narrative beginning with the big bang and ending with the story of human history. Since that time several popular science writers have attempted to write that story of life producing such titles as The Universe Story and The Epic of Evolution. Historians have also gotten into the act under the (...) guise of “Big History,” which has resulted in a series of monographs and is taught at several universities and high schools throughout the world. While the evolutionary epic is often presented as a novel way of bringing the historical insights of modern science into a narrative form that transcends the humanities–natural science divide, the genre itself originates in the nineteenth century, just as new geological and cosmic timescales were being established and new sciences such as biology and anthropology were being formalized. Several German Naturphilosophen and Victorian naturalists imagined the history of life as one, as a “Cosmos,” and produced evolutionary epics that bare significant similarities with their more modern counterparts. By considering the various recurrences of the evolutionary epic, from its origins in early German Romanticism and Victorian naturalism to the degeneration narratives of the fin de siècle and on to the Wilsonian and Big History versions of the late twentieth century and beyond, this essay seeks to map out a shared intellectual genealogy while examining the genre’s conceptual commonalities. What is perhaps most compelling about the history of the genre is the striking persistence of non-Darwinian forms of evolution that are utilized to situate the emergence of humanity in these epic narratives of life. (shrink)

This article considers Peter Bowler's recent contribution to the genre of counterfactual history as exemplifying a “restrained” counterfactual framework, one that must downplay the role of contingency in the historical process in order to present what Bowler calls a more “natural course” of historical development. This restrained counterfactual methodology is discussed with reference to analogous debates within evolutionary science about the competing roles of contingency and convergence in the history of life, along with recent work done within the humanities about (...) the more subtle nuances of counterfactual reasoning. Although there is little doubt that Bowler's study will help legitimize the genre of counterfactual history, it is argued that the role of contingency—once thought to be integral to the counterfactual—has been necessarily minimized in order to construct a narrative that is a plausible counterfactual history of science. It is in this way that Bowler's world without Darwin sheds light on our historiographical preconceptions about what makes for a plausible historical narrative. (shrink)

In 1871 the travel writer and anthropologist W. Winwood Reade (1838–1875) was inspired by his correspondence with Darwin to turn his narrow ethnological research on West African tribes into the broadest history imaginable, one that would show Darwin's great principle of natural selection at work throughout the evolutionary history of humanity, stretching back to the origins of the universe itself. But when Martyrdom of Man was published in 1872, Reade confessed that Darwin would not likely find him a very good (...) Darwinian, as he was unable to show that natural selection was anything more than a secondary law that arranges all details. When it came to historicising humans within the sweeping history of all creation, Reade argued that the primary law was that of development, a less contentious theory of human evolution that was better suited to Reade's progressive and teleological history of life. By focussing on the extensive correspondence between Reade and Darwin, this paper reconstructs the attempt to make an explicitly Darwinian evolutionary epic in order to shed light on the moral and aesthetic demands that worked to give shape to Victorian efforts to historicise humans within a vastly expanding timeframe. -/- . (shrink)

Historians looking to make history a professional discipline of study in Victorian Britain believed they had to establish firm boundaries demarcating history from other literary disciplines. James Anthony Froude ignored such boundaries. The popularity of his historical narratives was a constant reminder of the continued existence of a supposedly overturned phase of historiography in which the historian was also a man of letters, transcending the boundary separating fact from fiction and literature from history. Just as professionalizing historians were constructing a (...) methodology that called on historians to be inductive empirical workers, Froude refused to accept the new science of history, and suggested instead that history was an individual enterprise, one more concerned with drama and art than with science. E. A. Freeman warned the historical community that they “cannot welcome [Froude] as a partner in their labors, as a fellow-worker in the cause of historic truth.”This article examines the boundary work of a professionalizing history by considering the attempt to exclude Froude from the historian’s discourse, an attempt that involved a communal campaign that sought to represent Froude as “constitutionally inaccurate.” Froude suffered from “an inborn and incurable twist,” argued Freeman, thereby diagnosing “Froude’s disease” as the inability to “make an accurate statement about any matter.” By unpacking the construction of “Froude’s disease,” the article exposes the disciplinary techniques at work in the professionalization of history, techniques that sought to exclude non-scientific modes of thought such as that offered by Froude. (shrink)

In this Second Edition of her best-selling ethics paperback text, renowned paralegal educator Therese Cannon clearly addresses pertinent case law, rules changes, and other developments involving this important area of the law. Organized in 10 concise chapters, Ethics and Professional Responsibility for Legal Assistants, Second Edition, covers key concepts, including unauthorized practice of law; confidentiality; conflicts of interest; fees; trends in legal malpractice; discovery abuse and other advocacy issues; pro bono work; and more. to help your students grasp the (...) material, the pedagogy features: chapter reviews discussion questions cases for further analysis helpful appendices, including the Model Guidelines, standards, and codes for ABA, NALA, and NFPA. Ideal for use in your next ethics class, this flexible paperback can also easily be used to add an ethics component to your Introduction to Law course, student internship program, or other courses in your curriculum. This superb book is also accompanied by a valuable Instructor's Guide, which provides answers to every discussion question in the text and the specific page numbers to find answers to all review questions. It also contains sample syllabi and references to additional source materials to help you adapt this book to your course. (shrink)

The thesis of this paper is that Thomas Aquinas offers an alternative model of abstraction (the Active Principle Model) that overcomes the standard objections to abstractionism and expands our view of what an abstractionist theory might look like. I contend that this alternative model of abstraction has been invisible in plain sight, in Aquinas’s references to the mind’s abstractive mechanism as an “intellectual light.” Such language is not metaphorical but rather technical, signaling that intellectual abstraction is to be modeled on (...) the activity of physical light as he understood it from theories proposed by Avicenna and Averroes. The Active Principle Model requires us to rethink Aquinas’s account of how we come to know essences—a process that turns out to be much more tentative and incremental than previously thought. (shrink)

Who needs rules? -- Communities and rules -- Rules and responsibility -- Natural and positive laws -- History of law -- Systems of law -- Federal and state laws -- Criminal law -- Civil law -- Courts, lawyers, and judges -- Do laws change? -- Living with laws.

In the Metaphysics of the Shifâ Avicenna distinguishes three ways in which universals are said. The second sense is puzzling since Avicenna explains that universals are said of what it is permissible to say of many, even if it is not a condition that these many should exist in actuality, and he illustrates this kind of universals with the “heptagonal house”. In its nature this universal can be said of many, but it does not follow necessarily that these many must (...) exist -not even one of them. This second case deals with a less common type of universal, since such universals may have either only one instantiation or even none at all. The example of the heptagonal house is not traditional, as Greek sources, such as Porphyry and Simplicius, use the phoenix instead. In this paper Thérèse-Anne Druart explores in depth the use of this particular illustration, namely, the “heptagonal house”. (shrink)

This article surveys a range of recent media storiesabout human gametes, pinning them to a series of widerpreoccupations within late modern life. Threepreoccupations are singled out: first, kinship andrelational identity; secondly, Nature andglobalisation; and finally, sexual difference andequality. Each one of these preoccupations has beencharacterised as iconic; debates about them are saidto crystallise who we are, especially ouruncertainties, and what we will be in the future. Byindexing these preoccupations to the stories abouthuman gametes, the article aims to upset both theincreasing (...) attempts to present assisted reproductiontechnologies as `familiar' (as Nature's `helpinghand', for example) and the recurringassumptions about this technology's alleged`novelty' and `anomaly'. The article concludesthat treating reproduction technologies, and theirregulation, as `familiar' risks complacency:equally, assumptions about their `novelty' narrowsthe search for effective explanatory tools andregulatory mechanisms. The upshot is that it might bebest for us to view reproductive technologies as bothless `familiar' and less `novel'. (shrink)

This essay examines the physicist John Tyndall’s journal writing in the mid-nineteenth century and focuses on how Tyndall used his journal during a series of transitions that occurred when he was a young man: when he went from being a surveyor to a public school instructor and then from a Ph.D. student and budding experimenter in Germany to Professor of Natural Philosophy at the Royal Institution in London. As well as providing insight into these various transitions, the journal more importantly (...) shows how Tyndall developed a particular ethical conception of self, based on his readings of Carlyle, Emerson, and Fichte, and how that sense of self shaped—and was shaped by—his early experimental practices. Thus, the article is a case study in the development of a particular scientific self that emerged in the mid-nineteenth century, whose novel claim to authority was based on a particular fusion of the ethical and the epistemological. (shrink)

To test if dreams contain remote or never-experienced motor skills, we collected during 6 weeks dream reports from 15 paraplegics and 15 healthy subjects. In 9/10 subjects with spinal cord injury and in 5/5 with congenital paraplegia, voluntary leg movements were reported during dream, including feelings of walking , running , dancing , standing up , bicycling , and practicing sports . Paraplegia patients experienced walking dreams just as often as controls . There was no correlation between the frequency of (...) walking dreams and the duration of paraplegia. In contrast, patients were rarely paraplegic in dreams. Subjects who had never walked or stopped walking 4–64 years prior to this study still experience walking in their dreams, suggesting that a cerebral walking program, either genetic or more probably developed via mirror neurons is reactivated during sleep. (shrink)

Comment et en quoi les études sur le genre permettent de retravailler les disciplines scientifiques? Comment la pré-valence de l'androcentrisme des sciences crée des apories au sein des connaissances scientifiques? En quoi le prisme du genre peut-il requestionner les pratiques scientifiques, particulièrement au sein des sciences dites 'dures' et expérimentales? En quoi le genre permet aussi de renouveler ler l'appréhension des pratiques militantes et professionnelles? et ouvrage s'intéresse aux apports du genre, un concept u des sciences humaines et sociales qui (...) tend à s'appliqu r à la réflexion scientifique menée au sein d'autres mondes de la recherche. Cette inclusion permet de pointer les écueils, dans des domaines scientifiques longtemps restés hermétiques aux enjeux du genre. Il rend compte de travaux récents questionnant les enjeux épistémologiques de la critique féministe des sciences, mais aussi portant sur les questions d'identité de genre ainsi que de santé et de contrôle de la sexualité. II réunit des recherches inédites émanant de diverses disciplines scientifiques : pharmacologie, physiologie, biologie, toxicologie, mais aussi sociologie, anthropologie, histoire, droit et philosophie, présentées par des spécialistes des sciences sociales et des études de genre comme par des Fornnières et pionniers ayant relevé le challenge de croiser s enjeux de genre à des objets de recherche nouveaux. Son originalité tient également à l'apport de réflexions croisées sur les enjeux contemporains du genre émanant des pratiques ancrées sur les terrains militants et professionnels."--Page 4 of cover. (shrink)

This essay begins with a discussion of the primacy of the nuclear family in American drama. Our best playwrights have been strikingly preoccupied with domestic life, consistently portraying the family as a dream of solidarity and a nightmare of enmeshment. Daytime serial dramas are also stories about American domestic life, privileging a conservatively defined nuclear family and imaging conflicting hopes and fears around it. In serious as well as popular drama, illness is frequently the catalyst for familial destruction and restoration. (...) The middle portion of the essay is devoted to a definition and history of American soap opera, providing readers with a knowledge base for the final portion, a descriptive survey of the representation of medical and social issues on daytime drama. (shrink)

This article examines two medieval thinkers—Averroes and Aquinas—on the kind of causation exercised by the agent intellect in “abstracting” or producing intelligibles from images in the imagination. It argues that abstraction in these thinkers should be interpreted in causal terms, as an act whereby images in the imagination, through the power of the agent intellect, educe their intelligible likeness in a receptive intellect. This Averroan-Thomistic causal approach to abstraction offers an intriguing alternative to the usual approach to abstraction as an (...) epistemological content-sorting. The article also demonstrates the extensive common ground uniting these thinkers’ cognition theories, despite Aquinas’s well-known rejection of Averroes’s theory of separate Intellects. (shrink)

Name der Zeitschrift: Das Mittelalter Jahrgang: 20 Heft: 2 Seiten: 234-250.

The eleventh-century philosopher and physician Abu Ali ibn Sina (d. A.D. 1037) was known in the West by his Latinized name Avicenna. An analysis of the sources and evolution of Avicenna's metaphysics, this book focuses on the answers he and his predecessors gave to two fundamental pairs of questions: what is the soul and how does it cause the body; and what is God and how does He cause the world? To respond to these challenges, Avicenna invented new concepts and (...) distinctions and reinterpreted old ones. The author concludes that Avicenna's innovations are a turning point in the history of metaphysics. Avicenna's metaphysics is the culmination of a period of synthesis during which philosophers fused together a Neoplatonic project (reconciling Plato with Aristotle) with a Peripatetic project (reconciling Aristotle with himself). Avicenna also stands at the beginning of a period during which philosophers sought to integrate the Arabic version of the earlier synthesis with Islamic doctrinal theology (kalam). Avicenna's metaphysics significantly influenced European scholastic thought, but it had an even more profound impact on Islamic intellectual history--the philosophical problems and opportunities associated with the Avicennian synthesis continued to be debated up to the end of the nineteenth century. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Wisdom Calls: The Moral Story of the Hebrew Bible by Paul LewisTherese LysaughtWisdom Calls: The Moral Story of the Hebrew Bible Paul Lewis MACON, GA: NURTURING FAITH, 2017. 99 pp. $18.00Paul Lewis invites us into a thought experiment: What can we discern about moral development from a "naive" reading of the Hebrew Scriptures as narrative, starting at Genesis and working our way through to Chronicles? If we remove (...) our presuppositions and eisegesis, ossified through centuries of familiarity, and read the stories at face value, what can we discern about character, virtue, and moral development via the human protagonists as well as God? In this book aimed at undergraduates and faith-seeking adults, Lewis provides an accessible introduction to both scripture and ethics, as well as a creative endeavor at the interface.Using an eclectic hermeneutical approach, Lewis offers a fresh reading of the Hebrew Scriptures. Fundamental to his thesis are two points. First, even though the Hebrew Scriptures are made up of a variety of texts in different genres written by different authors over almost a millennium, at some point, they were collated into the canonical, three-part sequence (Law, Prophets, and Writings—the Tanakh, TNK) by redactors who shaped the collection with a particular directionality. Pivotal to this process was the Babylonian Exile, which Lewis considers a crucial lens for reading a narrative arc across the collection. Second, he reminds Christian readers that the structure and sequence of texts in the Christian "Old Testament" differs from that of the Jewish TNK. As a result, "TNK and Old Testament, by the way they order the documents that make them up, thus tell different stories" (9).Lewis walks the reader through a series of ordered reflections on the three main sections of the Hebrew Scriptures. From Genesis to Chronicles, he charts a shift toward increasing moral complexity, finding in this narrative "a story of moral development" that begins with the need for and establishment of rules or laws (Torah—chap. 2), moves to the discernment of principles at the heart of the laws (Prophets—chap. 3), and culminates with a vision of wisdom captured in the multifaceted and sometimes conflicting texts in the Writings (chap. 4), complete with a controversial yet intriguing interpretation of Job. Wisdom, in his reading of these texts, is the practical skill needed to interpret the laws, rules, and principles of the tradition with the nuance necessary for the ever-changing sociocultural context of the "hard, cruel world" in which the Jews of ancient Palestine found themselves. [End Page 204]The book culminates with chapter 5, titled "Wisdom Calls," where he brings the multilayered Wisdom tradition (chochmah, in Hebrew) into conversation with the Aristotelian tradition of virtue and practical wisdom (phronesis), finding the analog for Aristotle's endpoint of eudaimonia in the Hebraic vision of shalom. Shalom is "the goal toward which wisdom strives and the good that it seeks to achieve" (p. 73). In a short appendix, he also brings chochmah into conversation with contemporary developments in the moral psychology of wisdom, drawing on the work of Darcia Narvaez and scholars at the Max Planck Institute, among others.Lewis's reading brings the Hebrew Scriptures alive, reminding us how wonderfully messy, interesting, and complicated its characters and stories are. By way of critique, one might ask: Can one read a scriptural text too naively? At points, this reader wished for a bit more historical-critical interpretation as a way of enhancing the conclusions being drawn. Integration of the material on the moral psychology of wisdom into the final chapter, rather than as an appendix, would also have been welcome. In the end, Wisdom Calls provides an engaging starting point for students and congregations.Therese LysaughtLoyola University ChicagoCopyright © 2018 Society of Christian Ethics... (shrink)

_The Consulting Room and Beyond _is not a typical example of clinical writing in the field of psychoanalysis. Therese Ragen, pushing the boundaries of the genre, thoughtfully explores in a very immediate way the intersubjective nature of psychoanalysis, particularly looking at the role of the psychoanalyst’s subjectivity, both how it influences and is influenced by the psychoanalytic relationship. The profound ways in which analyst and patient affect each other are captured as the author moves from a moment with a (...) patient, to one of her own memories, to a dream, to a professional consultation and back to the session with the patient. Ragen’s detailed descriptions of her subjective experiences and clinical skill help to weave the anecdotes into a compelling narrative, worthy of the attention of theorists, academics and clinicians alike. (shrink)