5 resultados para Public goods game
em Brock University, Canada
Resumo:
Recent research suggests that participating in vigorous synchronized physical activity may result in elevated levels of endorphins, which may in turn affect social bonding (Cohen et. al., 2009). The present research aimed to examine whether or not the change in pain tolerance would be able to predict participants’ willingness to cooperate after statistically controlling for the groups’ condition. Participants were asked to run on a treadmill for 30 minutes under one of two conditions (control vs. synchronized). Prior to and after the run participants underwent a pain tolerance test. Once completed, a second activity was introduced to the participants; a cooperative game. A public goods game was used to measure an individual’s willingness to cooperate. The results showed the synchronized condition was able to predict that participants cooperated more during the public goods game (p = .009), however the change in pain threshold was unable to significantly predict cooperation (p = .32).
Resumo:
This thesis considers that the purport of the Bhagavadgita is to prioritize the philosophy of loving devotion to God (bhakti), not the propagation of color-coded-caste (varna system). The distinction between bhakti and caste becomes clear when one sees their effect on human life and on the society. Jnana and karma, two of the other polarities with which the Gita contends, finally support bhakti towards betterment, not deterioration, if done selflessly and with balance. Caste, however, is a totally different tension, which is always detrimental to the well-being of the person and the society. In the Gita, the devotees' mystical or emotional love of, God apprehends their ~ oneness with the Supreme God and with all beings, and transcends the pitiless segregation of the caste system, and opens the path of salvation to all irrespective of race, color, caste, class or gender in life. In spite of much opposition from orthodoxy, the bhakti movement spread allover India, and bhakti itself rose to the level of orthodoxy and has become the faith of millions of people especially of the south, and surprisingly, of even of those of the so called highest caste. And yet, caste still remains as an indelible mark of every Hindu, even after they change their religion. Although caste is less venomous now, it is still openly present in all walks of Indian life and shows up its ugly head at important moments such as marriage, elections for public office, admission to school or employment. True, bhakti is the antidote for. caste; but only real bhakti can remove caste completely, not mere lip-service to it. This thesis claims that bhakti is the deliberate major thrust of the teaching of the Gita while caste seems to be a contradiction of this thrust.
Resumo:
On February 1st, 1854 an act was passed in order to regulate the sale of goods, wares and merchandise. Section I pertained to the fact that any merchant would first obtain a license. Section II deemed that no merchant should sell any wine or spirituous liquors, beer or ale within the municipality of Crowland in any less quantity than 5 gallons or less than 12 bottles in any place other than a House of Public Entertainment without having obtained a license. Section III was in regard to licensing any person who would use a billiard table which was set up for hire or gain. Section IV stated that all sums of money paid by the keepers of Houses of Public Entertainment plus the imperial duty of 2 pound would be payable to the Treasurer of the Municipality of Crowland. Section V was written regarding the continuance of the act to regulate inns, taverns, temperance houses and other Houses of Public Entertainment. Section VI specified that all recesses (not authorized to sell liquor) would pay the sum of 2 pounds. Section VII declared that Peter Benedict was appointed Revenue Inspector of the township and section VIII stated that recess-keepers who took out liquor licenses would be required to pay 6 pounds 5 shillings and for violating this they would pay a penalty. This document was written by Leonard M. Matthews, Township reeve and Alex Reid, clerk.
Resumo:
In this study of 109 adolescents from the eighth grade of seven public elementary schools in Ontario, the relationship among adolescents’ violent video game playing patterns, habits and attitudes, their levels of moral reasoning, and their attitudes towards violence in real life was investigated. In addition, gender differences were addressed. The mixed-methodology was employed combining qualitative and quantitative data. The research results confirmed that playing video games in general is a very popular activity among those adolescents. Significant negative relationship was found between adolescents’ amount of time playing violent video games during the day and their scores on The Sociomoral Reflection Measure. Significant difference was also found between adolescents who play violent video games and those who do not play violent video games on their scores on The Attitudes Towards Violence Scale. Boys and girls significantly differed in the amount of playing video games during the day, the reasons for playing video games, their favourite video game choices, and their favourite video game character choices. Boys and girls also significantly differed on their choices of personality traits of selected video game characters, the identification with video game characters, and their mood experiences while playing video games. The findings are put into the educational context and the context of normal development, and suggestions are given for parents, for educators, and for future violent video game research.
Resumo:
A paperback booklet of the Ontario Game and Fishery Laws 1916. The booklet is 91 pages in length and includes an index. See the full text in the Brock University Special Collections and Archives.