829 resultados para I am Jazz


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A case of retrograde amnesia, PJM, elucidated the relationship between self, episodic memory and autobiographical knowledge. Results from a variety of measures including the I Am Memory Task (IAM Task), where memories are cued by self-generated self concepts, demonstrate that PJM has a coherent, continuous sense of self, despite having lost episodic memories for an 18-month period. Her use of conceptual autobiographical knowledge, in episodic tasks and to support aspects of identity, shows how autobiographical knowledge can support the self when episodic memories are inaccessible. These results are discussed with relation to current neuropsychological models of self and memory.

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This study investigated whether temporal clustering of autobiographical memories (AMs) around periods of self-development ( [Rathbone et al., 2008] and [Rathbone et al., 2009]) would also occur when imagining future events associated with the self. Participants completed an AM task and future thinking task. In both tasks, memories and future events were cued using participant-generated identity statements (e.g., I am a student; I will be a mother). Participants then dated their memories and future events, and finally gave an age at which each identity statement was judged to emerge. Dates of memories and future events were recoded as temporal distance from the identity statement used to cue them. AMs and future events both clustered robustly around periods of self-development, indicating the powerful organisational effect of the self. We suggest that life narrative structures are used to organise future events as well as memories.

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Alice Crary has recently developed a radical reading of J. L. Austin's philosophy of language. The central contention of Crary's reading is that Austin gives convincing reasons to reject the idea that sentences have context-invariant literal meaning. While I am in sympathy with Crary about the continuing importance of Austin's work, and I think Crary's reading is deep and interesting, I do not think literal sentence meaning is one of Austin's targets, and the arguments that Crary attributes to Austin or finds Austinian in spirit do not provide convincing reasons to reject literal sentence meaning. In this paper, I challenge Crary's reading of Austin and defend the idea of literal sentence meaning.

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This article reports on research which identified perceptions of reading and the teaching of reading held by trainee teachers and the impact on my provision as a teacher educator. It found that students’ past and present experiences of learning to read and being a reader influenced their perceptions of what reading is and of what it means to teach reading. As a teacher educator, I am not able to give students long experience of seeing children becoming readers, but I am able to give them richer experiences of reading in personally and culturally relevant contexts. This has implications for the nature of subject knowledge required by a student teacher of reading and the curriculum and practice of teacher education.

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Paul Crutzen (2006) has suggested a research initiative to consider whether it would be feasible to artificially enhance the albedo of the planet Earth to counteract greenhouse warming. The enhancement of albedo would be achieved by intentionally injecting sulfur into the stratosphere. The rational for proposing the experiment is the observed cooling of the atmosphere following the recent major volcanic eruptions by El Chichon in 1984 and Mount Pinatubo in 1991 (Hansen et al., 1992). Although I am principally not against a research initiative to study such a potential experiment, I do have important reservations concerning its general feasibility. And its potential feasibility, I believe, must be the key motivation for embarking on such a study. Here I will bring up three major issues, which must be more thoroughly understood before any geo-engineering of climate could be considered, if at all. The three issues are (i) the lack of accuracy in climate prediction, (ii) the huge difference in timescale between the effect of greenhouse gases and the effect of aerosols and (iii) serious environmental problems which may be caused by high carbon dioxide concentration irrespective of the warming of the climate.

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I am continually surprised by the acts of estrangement in which my body engages. All bodies do this to some extent – lungs breathe, hearts beat and so on, but with psoriasis, which my article is concerned with, these processes are highly visible. As a condition of the skin, it is a pathology which is enacted both within and without, visible to the social world as well emerging from some little understood inflammatory source within the body. This article will undertake a phenomenological exploration of my own skin and how my experience of my body is affected by its lack of compliance with medicine, cosmetics etc. By some unknown causation it flakes, breaks, itches constantly drawing attention to bodily limits and the limits of medical knowledge. I want to think through the meanings we ascribe to such inflammatory conditions in Western society, how my skin materialises at the nexus of industrialisation, medicine, class and capital. This investigation will emerge at the limit point, the thin skin between the subjective and objective, observing and theorising my skin in ways which dissolve disciplinary boundaries, to comprehend the cultural, biological and environmental forces that work upon my body, estranging it from me.

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This article explores the translation and reception of the Memoirs and Travels (1790) of Count Mauritius Augustus Benyowsky (1746-86) in the Netherlands, and examines the complications, tensions and problems that transfer between a major and a more minor European language involves. I analyse how the Dutch translator Petrus Loosjes Adriaanszoon positioned himself as a mediator between these very different source and target cultures and ask how he dealt with the problems of plausibility and ‘credit’ which had beleaguered the reception of the Memoirs and Travels from the outset. In this article I am concerned to restore minority languages to the discussion of how travel literature circulated in Western Europe at the close of the eighteenth century and to demonstrate how major/minor language translation was central to the construction of Dutch-language culture in the Low Countries in this period.

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The relationship between developmental experiences, and an individual’s emerging beliefs about themselves and the world, is central to many forms of psychotherapy. People suffering from a variety of mental health problems have been shown to use negative memories when defining the self, however little is known about how these negative memories might be organised and relate to negative self-images. In two online studies with middle-aged (N = 18; Study 1) and young (N = 56; Study 2) adults, we found that participants’ negative self-images (e.g., I am a failure) were associated with sets of autobiographical memories that formed clustered distributions around times of self-formation, in much the same pattern as for positive self-images (e.g., I am talented). This novel result shows that highly organised sets of salient memories may be responsible for perpetuating negative beliefs about the self. Implications for therapy are discussed.

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Theophilus (Gottlieb) Siegfried Bayer (1694-1738) is usually credited as the first person in modern times to address the history of the Greeks in Bactria in a serious way. Bayer’s Historia Regni Graecorum Bactriani, brings together numismatic and historical research. He describes two Graeco-Bactrian coins which he was able to examine first hand, and collects and comments upon the Classical historical sources on the Greek kingdoms of Bactria and India. It was published in St. Petersburg in 1738, where Bayer, a German, held an academic position. In this short article, I am interested in two questions surrounding the Historia Regni Graecorum Bactriani. First (and relatively briefly), how Bayer conducted his research without first hand access to source material and without himself travelling in Bactria – or indeed further east than St. Petersburg. Secondly, the way in which Bayer’s scholarship was received by some of his contemporaries and by later writers, outside the field of Bactrian studies.

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For the last few years, I have been working on an extensive digital model of ancient Rome as it appeared in the early 4th Century AD. This sort of visualisation lends itself to many applications in diverse fields: I am currently using it for research work into illumination and sightlines in the ancient city, have licensed it for broadcast in TV documentaries and publication in magazines, and am working with a computer games studio to turn it into an online game where players will be able to walk round the streets and buildings of the entire city (when not engaged in trading with or assassinating one another). Later this year I will be making a free online course, or MOOC, about the architecture of ancient Rome, which will largely be illustrated by this model.

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Much has been written about Samuel Beckett’s Waiting for Godot, but as far as I am aware no one has compared the two characters of Vladimir and Estragon in order to analyse what makes Vladimir more willing to wait than Estragon. This essay claims that Vladimir is more willing to wait because he cannot deal with the fact that they might be waiting in vain and he involves himself more in his surrounding than Estragon. It is Vladimir who waits for Godot, not Estragon, and Vladimir believes that Godot will have all the answers. This will be explored by examining four topics, all of which will be dealt with from a psychoanalytical point of view and in relation to waiting. Consciousness in relation to the decision to wait; Uncertainty in relation to the unknown outcome of waiting; Coping mechanisms in relation to ways of dealing with waiting; Ways of waiting in relation to waiting-time and two kinds of waiting-characters.

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Den relativt nya företeelsen BrandME – I am the brand är en eTjänst som fungerar som ett virtuellt provrum och därmed gör det möjligt att kunna prova på kläder virtuellt. Till sin hjälp har man bland annat använt sig av 3D-grafik samt databaser. BrandME är en produkt av det kanadensiska företaget My Virtual Model, ett företag som har arbetat med att sätta standarder för virtuell identitet sedan år 2000.Då denna företeelse är relativ ny, skapar detta utrymme för undersökning och bedömning om huruvida välutvecklad och välanpassad BrandME är. Undersökningens syfte är att utvärdera BrandME för att sedan kunna fastställa nyttan med denna eTjänst. Under utvärderingen koncentrerar vi oss dels på användbarheten hos BrandME och dels på utformningen av BrandME.

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After the WWII, there was much concern to protect human rights situation all over the world. During the cold wars, huge displacement took place within different countries due to internal arms/ethnic conflicts. Millions of IDPs, who were uprooted by armed conflict or ethnic strife faced human rights violence. In 2002, there were estimated between 20-25 millions IDPs in the world (Phuong, p.1). Internally displacement is a worldwide problem and millions of the people displaced in Africa and Asia. These all Internal displacements of the people are only the result of the conflicts or the violations of the Human Rights but also sometimes it happened because of the natural disasters. “All human beings are born free and equal in dignity and rights..."(Streich, Article 1) This article works as the foundation of human rights which gives every human being an equal rights and opportunity to maintain his/her dignity. Human Rights issues related to human dignity must be taken very seriously and should not be ignored at any level; Many human rights issues are not always visible, issues such as: privacy, security, equality, protection of social and cultural values etc. In this paper I am going to apply theoretical approach of “all human being are equal in dignity and rights” to defend IDPs rights.

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I am honored to respond to Paul Guyer’s elaboration on the role of examples of perfectionism in Cavell’s and Kant’s philosophies. Guyer’s appeal to Kant’s notion of freedom opens the way for suggestive readings of Cavell’s work on moral perfectionism but also, as I will show, for controversy. There are salient aspects of both Kant’s and Cavell’s philosophy that are crucial to understanding perfectionism and, let me call it, perfectionist education, that I wish to emphasize in response to Guyer. In responding to Guyer’s text, I shall do three things. First, I shall explain why I think it is misleading to speak of Cavell’s view that moral perfectionism is involved in a struggle to make oneself intelligible to oneself and others in terms of necessary and sufficient conditions for moral perfection. Rather, I will suggest that the constant work on oneself that is at the core of Cavell’s moral perfectionism is a constant work for intelligibility. Second, I shall recall a feature of Cavell’s perfectionism that Guyer does not explicitly speak of: the idea that perfectionism is a theme, “outlook or dimension of thought embodied and developed in a set of texts.” Or, as Cavell goes on to say, “there is a place in mind where good books are in conversation. … [W]hat they often talk about … is how they can be, or sound, so much better than the people that compose them.” This involves what I would call a perfectionist conception of the history of philosophy and the kinds of texts we take to belong to such history. Third, I shall sketch out how the struggle for intelligibility and a perfectionist view of engagement with texts and philosophy can lead to a view of philosophy as a form of education in itself. In concluding these three “criticisms,” I reach a position that I think is quite close to Guyer’s, but with a slightly shifted emphasis on what it means to read Kant and Cavell from a perfectionist point of view.

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In this paper I have attempted to explore "covenant" in faith and history, as it extends throughout the entire framework of the Bible and the entire history of the people who produced it. With such a monstrous topic, a comprehensive analysis of the material could take a lifetime to do it justice. Therefore, I have taken a very specific approach to the material in order to investigate the evolution of covenant from the Hebrew Bible (Old Testament) to the Christian Scriptures (New Testament). I have made every effort to approach this thesis as a text-based, non-doctrinal discussion. However, having my own religious convictions, it has, at times, been difficult to recognize and escape my biases. Nevertheless, I am confident that this final product is, for the most part, objective and free from dogmatism. Of course, I have brought my own perspective and understanding to the material, which may be different from the reader's, so there may be matters of interpretation on which we differ, but c 'est fa vie in the world of religious dialogue. The structure of this paper is symmetrical: Part I examines the traditions of the Torah and the Prophets; Part II, the Gospels and Paul's letters. I have balanced the Old Testament against the New Testament (the Torah against the Gospels; the Prophets against Paul) in order to give approximately equal weight to the two traditions, and establish a sense of parallelism in the structure of my overall work. A word should also be said about three matters of style. First, instead of the customary Christian designation of time as B.C. or A.D., I have opted to use the more modem B.C.E. (Before the Common Era) and C.E. (Common Era) notations. This more recent system is less traditional; however, more acceptable in academic and, certainly, more appropriate for a non-doctrinal discussion. Second, in the body of this paper I have chosen to highlight several texts using a variety of colors. This highlighting serves (1) to call the reader's attention to specific passages, and (2) to compare the language and imagery of similar texts. All highlighting has been added to the texts at my own discretion. Finally, the divine name, traditionally vocalized as "Yahweh," is a verbal form of the Hebrew "to be," and means, approximately, "I am who I am." This name was considered too holy to pronounce by the ancient Israelites, and, the word adonai ("My LORD") was used in its stead. In respect of this tradition, I have left the divine name in its original Hebrew form. Accordingly, should be read as "the LORD" throughout this paper. All Hebrew and Greek translations, where they occur, are my own. The Greek translations are based on the New Revised Standard Version (NRSV) of the Bible.