American Transcendentalism is a sweeping narrative history of America's first group of public intellectuals, the men and women who defined American literature and indelibly marked American reform in the decades before and following the American Civil War. Philip F. Gura masterfully traces their intellectual genealogy to transatlantic religious and philosophical ideas, illustrating how these informed the fierce theological debates that, so often first in Massachusetts and eventually throughout America, gave rise to practical, personal, and quixotic attempts to improve, even (...) perfect the world. The transcendentalists would painfully bifurcate over what could be attained and how, one half epitomized by Ralph Waldo Emerson and stressing self-reliant individualism, the other by Orestes Brownson, George Ripley, and Theodore Parker, emphasizing commitment to the larger social good. By the 1850s, transcendentalists turned ever more exclusively to abolition, and by war's end transcendentalism had become identified exclusively with Emersonian self-reliance, congruent with the national ethos of political liberalism and market capitalism. (shrink)

We live in a complex world, made more complex for us by the difficulty of distinguishing between our cultural expectations for how things work and the physical systems we interact with. The environmental systems of nature and the economy are often hard to recognize and constantly change, having behaviors independent of what people think about them. So our rules for systems we come to trust can become highly misleading without notice. That seems to have happened to us, evident in how (...) people still project models of economic growth into the future, and already missing the turning point of timely response to erupting strains, fairly clearly around a century ago. That makes it valuable to know how the laws of physics provide some simple boundary conditions for responding to change in environmental systems, and knowing when you should.Learning to identify natural systems change and how to respond starts with learning to distinguish between physical systems, as one of our independent realities, and our worlds of information and belief as another. Once you can distinguish our information from its physical subjects you can compare the difference, and plan for change. Telling them apart can be a challenge, however, requiring attention to their distinctly different kinds of energy use, organization and natural limits. Environmental systems often change with their actively learning parts too, for another reason watching them change is more important than having theories of how they worked in the past.A useful way to find and track change in physical systems is found in how the conservation laws require energy flow and energy transfer processes to begin and end. They need a continuity that can be identified in recorded measures, made useful by raising key questions about irreversible changes precipitated by regular changes in scale. It builds a new bridge of methodology between theoretical and physical systems, introducing a new kind of empirical research. (shrink)

Recognition in the Arabic Narrative Tradition: Discovery, Deliverance and Delusion. By Philip F. Kennedy. Edinburgh Studies in Classical Arabic Literature. Edinburgh: Edinburgh University Press, 2016. Pp. xii + 356. $130, £80.

This highly readable translation of the major works of the 18th- century philosopher Etienne Bonnot, Abbe de Condillac, a disciple of Locke and a contemporary of Rousseau, Voltaire, and Diderot, shows his influence on psychiatric diagnosis as well as on the education of the deaf, the retarded, and the preschool child. Published two hundred years after Condillac's death, this translation contains treatises which were, until now, virtually unavailable in English: A Treatise on Systems, A Treatise of the Sensations, Logic.

Chloroquine-resistant plasmodium falciparum malaria is a serious public health threat that is spreading rapidly across Sub-Saharan Africa. It affects over three quarters (80%) of malarial endemic countries. Of the estimated 300-500 million cases of malaria reported annually, the vast majority of malarial-related morbidities occur among young children in Africa, especially those concentrated in the remote rural areas with inadequate access to appropriate health care services. In Liberia, in vivo studies conducted between 1993 and 2000 observed varying degrees of plasmodium falciparum (...) malaria infections that were resistant to chloroquine, including sulfadiazine-pyrimethamine. As the country emerges from a prolonged civil war, the health care delivery system may not be adequately prepared to implement an effective nation-wide malarial control strategy. As a result, the management of uncomplicated malaria in Liberia poses a significant public health challenge for the government-financed health care delivery system. Therefore, based on extensive literature review, we report the failure of chloroquine as an effective first-line drug for the treatment of uncomplicated plasmodium falciparum malaria in Liberia and recommend that national health efforts be directed at identifying alternative drug(s) to replace it. (shrink)

Heinz Kohut was arguably the most influential modern day psychoanalyst. Because current interest in Kohut's work has focused so completely on self psychology, however, certain aspects of Kohut's thinking, in particular his nonreductive synthesis of Freudian theory, are in danger of being lost. Prior to his development of self psychology, Kohut was a legendary teacher of Freudian theory at the Chicago Institute for Psychoanalysis. In this volume, Philip Rubovits-Seitz presents Kohut's previously unavailable lectures from his course on psychoanalytic psychology (...) along with an illuminating summary statement on Freudian theory jointly written by Kohut and Rubovits-Seitz. Rubovits-Seitz continues with his own insightful analysis of Kohut's distinctive approach to Freudian theory. And he concludes by arguing persuasively why Kohut's later contributions should best be viewed as a continuation, rather than an abandonment, of this early vision. _Kohut's Freudian Vision _not only repairs an outstanding tear in received psychoanalytic history but also challenges self psychologists and contemporary Freudian psychoanalysts alike to renewed reflection. (shrink)

Although clinical interpretation originated with Freud, the latter's positivist preference for purely observational methods made him ambivalent toward interpretive methods. According to Rubovits-Seitz, the legacy of Freud's positivism still pervades clinical thinking and interferes with progress in investigating and improving interpretive methods. He reviews the paradigm shift in general science from positivism to postpositivism by way of demonstrating the compatibility of interpretive inquiry with a postpositivist approach. Post-Freudian models of clinical interpretation are evaluated, andclinical methods of interpretation are compared with (...) interpretive approachesin nonclinical fields. A detailed discussion of the neglected problem ofjustifying interpretations incorporates evaluations of specific justifyingprocedures and a case report illustrating applications of such methods. Thework concludes with a consideration of common but avoidable errors in clinicalinterpretation along with remedial strategies for dealing with them. Following _Depth-Psychological Understanding, _clinicians may no longer take for granted the interpretive process and the accuracy of their own interpretations. Rubovits-Seitz's scholarly survey marks a major advance in comprehending the methodology of clinical interpretation and in setting forth both the problems and promise of interpretive methods. (shrink)

This book, first published in 1974, studies the similarities between Rousseau's thought and that of the Stoics, examining Rousseau's ideas on man, society, the state and government. It makes close reference to Rousseau's writings, and to the works of Seneca and other Stoics, presenting an opportunity to really come to grips with a complex and often contradictory mind.

Revised versions of papers presented at the 1994 Tyndale Fellowship jubilee conference held in Hayes Conference Centre, Swanwick.

Single units that are not related to the desired task can become related to the task by conditioning their firing rates. We theorized that, during conditioning of firing rates to a tone, (a) unrelated single units would be recruited to the task; (b) the recruitment would depend on the phase of the task; (c) tones of different frequencies would produce different patterns of single unit recruitment. In our mute locked-in participant, we conditioned single units using tones of different frequencies emitted (...) from a tone generator. The conditioning task had three phases: Listen to the tone for 20 s, then silently sing the tone for 10 s, with a prior control period of resting for 10 s. Twenty single units were recorded simultaneously while feedback of one of the twenty single units was made audible to the mute locked-in participant. The results indicate that (a) some of the non-audible single units were recruited during conditioning, (b) some were recruited differentially depending on the phase of the paradigm (listen, rest, or silent sing), and (c) single unit firing patterns were specific for different tone frequencies such that the tone could be recognized from the pattern of single unit firings. These data are important when conditioning single unit firings in brain-computer interfacing tasks because they provide evidence that increased numbers of previously unrelated single units can be incorporated into the task. This incorporation expands the bandwidth of the recorded single unit population and thus enhances the brain-computer interface. This is the first report of conditioning of single unit firings in a human participant with a brain to computer implant. (shrink)

Buddhist teachings and modern science are analogous both in their approach to the search for truth and in some of the discoveries of contemporary physics, biology, and psychology. However, despite these congruencies and the recognized benefits of science, Buddhism reminds us of the dangers of a tendency toward scientific reductionism and imperialism and of the sciences’ inability to deal with human moral and spiritual values and needs. Buddhism and science have human concerns and final goals that are different, but as (...) long as the boundaries between them are not trespassed, they can be mutually corrective and allied to benefit humankind. Buddhism must be open to the discoveries of science about the physical world as must all religions today, but no matter how much it may have to modify some of its ancient beliefs, its basic truths—the truths about human suffering and its release—will remain untouched. (shrink)

In April 1741 there appeared a slim volume entitled An Apology for the Life of Mrs Shamela Andrews by a certain Mr Conny Keyber, whose name is generally supposed to conceal that of the novelist Henry Fielding. Shamela, to give the book its more familiar title, was a parody of Samuel Richardson's epistolary novel Pamela: or Virtue Rewarded, which had been published to great acclaim the previous year. In a series of letters purportedly sent to each other by the main (...) characters, the story unfolds of the honest servant-girl Pamela, her efforts to avoid seduction by her master Mr B., and her eventual marriage to him. Fielding's chief target was the morality of the book , but in passing he drew cruel attention to some of the pitfalls of the epistolary form as a vehicle for narrative. One passage in particular deserves quotation, from Letter VI, which Shamela writes to her mother at twelve o'clock on Thursday night: Mrs Jervis and I are just in Bed, and the Door unlocked; if my Master should come – Odsbods! I hear him just coming in at the Door. You see I write in the present Tense, as Parson Williams says. Well, he is in Bed between us, we both shamming a Sleep, he steals his Hand into my Bosom, which I, as if in my Sleep, press close to me with mine…. (shrink)

The Culex remains the most bewildering of poems. The consensus of modern opinion holds that it is a deliberate forgery, post-Ovidian in date, purporting to be a work of the youthful Virgil and thus serving to fill the large biographical vacuum in the career of the poet before the publication of the Eclogues. If this is the case, it must be asked why the forger chose to fill that gap with a poem thematically and stylistically so idiosyncratic which nevertheless managed (...) to gain ready acceptance as Virgilian by the end of the first century A.D. This is a very large question, but in postulating the close dependence of parts of the poem on Cornelius Gallus , particularly on his symbolism of poetic inspiration , I hope to go some of the way towards providing an answer . If this article is directed primarily at the problem of the Culex, I would like to think it makes a contribution also to the much more important study of Gallus, whose reputation has suffered somewhat since the publication of those wretched lines from Qasr Ibrîm. Yet, if not a single line of his work had survived, the one thing we could say of his poetry with confidence is that it inspired. Anyone trying to make an assessment of Gallus' poetic achievement should first make a close study of Virgil's Sixth and Tenth Eclogues and then ask whether fragments have ever formed a firm basis for the evaluation of an author's work. Rehabilitation should not be necessary. (shrink)