Despite the significant contribution of cognitive-behavioral therapy to effective treatment options for specific syndromes, treatment progress has been stagnating, with response rates plateauing over the past several years. This stagnation has led clinical researchers to call for an approach that instead focuses on processes of change and the individual in their particular context. Process-based therapy is a general approach representing a model of models, grounded in evolution science, with an emphasis on idiographic methods, network models of case conceptualization, and enhancing (...) wellbeing. In this paper, we describe the theory underlying PBT and present a case study for how to apply PBT tools and principles to deliver process-informed and person-centered evidence-based treatment. In addition, we discuss lessons learned from our case and provide suggestions for future considerations when implementing PBT in clinical settings. (shrink)

After decades of armed conflict in Colombia, how do those most affected by that conflict understand forgiveness? While others have researched Colombians’ views of forgiveness, this study is the first to do so through discussion of a narrative of forgiveness. Readings of the biblical narrative chosen for this study, the Parable of the Unforgiving Debtor, can enable North Atlantic scholars to discover dimensions of the parable revealed by those who live lives that mirror the realities of the parable, unlike such (...) scholars. The study aims to understand how conflict survivors, especially internally displaced persons, understand forgiveness and its relation to politics. The study also aims to identify how these women and men read Matthew 18:21–35 differently from academics. Groups in eight locations around Colombia discussed Matthew 18:21–35. Researchers led lectura popular de la Biblia [people’s readings of the Bible], inviting participants to say how the parable related to their lives and to discuss the political consequences that would come from imitating characters in the parable. Conflict survivors said that forgiving was essential if their communities were going to be communities at all, especially communities at peace, offering freedom and economic opportunity. Unlike commentators, they read Matthew 18:21–35 as enjoining forgiveness towards those beyond their local church and for wrongs involving money and violence. As Colombian churches seek to counter resentment with forgiveness, they should be aware of the power of lectura popular, especially of this parable, to create a safe environment where conflict survivors can speak candidly. (shrink)

Reprinted in Colin Murray Turbayne, ed., 'A Treatise on the Principles of Human Knowledge / George Berkeley, with Critical Essays' (Bobbs-Merrill, 1970): 37-46.

Spirituality is a universal human experience. Within the process of development, the role of spirituality as a developmental asset is understudied in general and especially within majority world contexts. In this article, we frame advances in spirituality research and practice with youth around three pillars: (a) theory, (b) measurement, and (c) research about and evaluations of positive youth development (PYD) programs in low- and middle-income countries. We place PYD programs as associated with dynamic, relational developmental systems (RDS)-based models of human (...) development, describe spirituality and the “Big Three” features of effective PYD programs as aligning to promote thriving, and discuss spirituality as a strength, as a key asset, in the lives of youth. We discuss advances in developmental methods and measures for describing, explaining, and promoting spirituality and PYD and offer a case study that responds to a United States Agency for International Development call for action and evaluations of spirituality within the context of a PYD program in the majority world. Considerations for future research about spirituality and youth development are discussed. (shrink)

The Hellenistic temple of Apollo at Didyma presents several unique features in its plan. In its exterior it resembles the typical large Ionic temple of Asia Minor with a double colonnade surrounding it, no opisthodomus, and a pronaos containing three rows of four columns each. But at this point the plan of the temple was modified in the strangest manner. For the pronaos does not lead by a great central doorway into the cella, but where the doorway should come, the (...) worshipper entering the building found himself faced with a blank wall 1·495 rn high with above it a colossal opening 5·63 m wide. Consequently the worshipper in the pronaos could not even look directly into the sanctuary. Instead, just above his eye-level beyond the embrasure of this ‘window’ stretched the floor of a large room, 14·04 m by 6·73 m with its roof supported on two columns. Through this room's central door the spectator on ground level outside could catch a glimpse of the upper part of the naiskos in the inner court. (shrink)

Considering the urgency of addressing grand challenges that affect human health and achieving the ambitious health targets set by the United Nations’ Sustainable Development Goals, the role of business in improving health has become critical. Yet, our systematic review of the business–health literature reveals that business research focuses primarily on occupational health and safety, health care organizations, and health regulations. To embrace the health externalities generated by business activities, we propose that future research should investigate the conditions under which business (...) articulates and participates in health challenges, engages in multilevel actions toward tackling health challenges, and improves health outcomes and its impact on the health of external stakeholders, including customers and local communities. We also urge business scholars to engage with the public health research community to increase impact. (shrink)

There is preserved in Suidas' Lexicon a story about Polycrates of Samos and the island of Delos. It is offered by the lexicographer as an explanation of the phrase τατ σοι κα πύθια κα δλια , when used in a colloquial sense to mean ‘it's all the same to you’. Polycrates had instituted a festival on Delos and asked the Pythia whether to call it by the one name or the other. The phrase, which was supposed to have been the (...) Pythia's reply, was taken to mean that it was all the same to Polycrates whatever he called it, and the death of Polycrates, coming soon after, was interpreted as the fulfilment of the prophecy. Suidas cites Epicurus and Menander for the phrase itself, which was therefore in familiar use by the end of the fourth century B.C. As for the story about Polycrates, it is quite likely that Suidas' ultimate source was some writer of about that period, such as Demon, περ παροιμιν. It is very much in the manner of his fragments. (shrink)

Live donor kidney transplantation is the best treatment option for most patients with late-stage chronic kidney disease; however, the rate of living kidney donation has declined in the United States. A consensus conference was held June 5-6, 2014 to identify best practices and knowledge gaps pertaining to live donor kidney transplantation and living kidney donation. Transplant professionals, patients, and other key stakeholders discussed processes for educating transplant candidates and potential living donors about living kidney donation; efficiencies in the living donor (...) evaluation process; disparities in living donation; and financial and systemic barriers to living donation. We summarize the consensus recommendations for best practices in these educational and clinical domains, future research priorities, and possible public policy initiatives to remove barriers to living kidney donation. (shrink)

In the for 1952 , pp. 33 ff., Nikolaos M. Kontoleon published a most interesting inscription from the shrine of Archilochos on Paros. It was inscribed, as preserved, on two orthostats, which probably formed part of the structure of the hearth or bothros where offerings to the hero were made. There is much of interest to scholars in this new discovery, which is very fully and carefully interpreted by Kontoleon, and has been further discussed by Werner Peck . In this (...) article the present writer wishes to confine himself to some comments on the new evidence about responses of the Delphic oracle supplied by the inscription. This material is all found on the first of the two orthostats, and falls into two categories: responses connected with the setting up of the shrine, and responses connected with the life of Archilochus. (shrink)

Emotions can either help or hinder students’ learning. This is especially true in early childhood education. This article analyzes data on how two early childhood teachers account for students’ emo...

In Plutarch's two narratives of the recapture of the Cadmea by the Thebans, 379/8 B.C. , he speaks of three harmosts as in command of the Spartan garrison. This is the only instance in Spartan history where more than one harmost is mentioned as exercising authority in the same city, and it suggests the question: Was Thebes for some reason receiving different treatment from the other cities where we hear of harmosts in residence ?

This Special Issue explores the vital connection between business and public health, highlighting their interdependence in addressing today’s global challenges. First, we demonstrate how firms are both contributors to and recipients of public health outcomes. Second, we examine the complexities business faces in defining its public health responsibilities, particularly when navigating diverse and often ambiguous stakeholders, such as communities. Third, we emphasize the importance of interdisciplinary research in addressing the multifaceted challenges at the intersection of business and public health, calling (...) for a holistic approach that integrates insights from public health, medical research, management, and policy. The contributions affirm that public health is everyone’s business — both a societal concern and a business imperative that demands attention from all sectors. We hope the insights from this Special Issue spark ongoing dialogue and inspire firms to take a more proactive role in shaping a healthier, more sustainable future for all. (shrink)

Zosimus, after recording the foundation and immense growth of Constantinople, introduces a digression directed towards his purpose of justifying paganism against Christianity. ‘It has often indeed occurred to me to wonder how, when the city of the Byzantines has grown, so that no other can compare with it for prosperity and size, there was no prophecy delivered from the gods of our predecessors about its development to a better fortune. With this thought in mind I have turned over many volumes (...) of histories and collections of oracles, and with difficulty I happened upon one oracle said to be of the Sibyl of Erythrae or of Phaennis of Epirus. Nicomedes, the son of Prusias, put his confidence in this oracle, and interpreting it in an advantageous sense he took up war against his father, Prusias, at the persuasion of Attalus.’ Zosimus proceeds to quote twenty-one lines of hexameter verse, which have come down in a rather corrupt state, but of which the general sense is reasonably clear. They consist mainly of an obvious post eventum forecast of the Gallic invasion of Asia Minor in the third century B.C. (shrink)

Our chief evidence for the days on which the Delphic oracle could be consulted comes, as is well known, from a passage in the Quaestiones Graecae of Plutarch . He is explaining the name of the Delphic month Bysios, which he derives from the verbs for inquiry , and adds the comment: ν т μην γρ тούт χρησтήριον γίγνεο, κα έβδóμην таüтην νομίζουσι тο θεο γενέθλιο, κα πολύθοον νομάζουσι, ο δι тò πέттεσθαι θóïς λλ πολυπευθ κα πολυμάνтευтον οσαν. ψ γŰρ (...) νείθησαν ακαтŰ μνα μανтεᔞᔦ тος δεομένοις, πóтεπον δ' ᾰπαξ θεμίσтευεν Пυθία тο νιαυтο καтŰ тαύтην тν μέραν, ώς Кαλλισθένης κα 'Ạναξανδρίης ίςтρήκασι. (shrink)

Plutarch in his Life of Agis describes the plots by which Lysandrus the ephor contrived to depose King Leonidas II. He meant to use against him one of the Spartan laws which forbade a member of the royal houses from begetting children by a foreign woman, and another by which he who went out of Sparta with a view to settling abroad was liable to the death penalty. But though apparently a case could be made out against Leonidas under these (...) charges, Lysandrus did not simply proceed with the prosecution. After instructing confederates who would bring the case, he with his fellow ephors ‘waited for the sign’. What this meant Plutarch explains in these words: στι δ τοινδε· δι' τν1 ννα1 λαβντες ο οροι νκτα καθαρν κα σληνον, σιωπ καθζονται πρς τν ορανν ποβλποντες. ν ον κ μρους τινς ες τερον μρος στρ διξ, κρνουσι τος βασιλες, ς περ τ θεον ξαμαρτνοντας, κα καταπαουσι τς ρχς, μχρις ν κ Δελν ἢ λυμπας χρησμς λθτος λωκσι τν βασιλων βοηθν. (shrink)