Law and medicine can be caught in a tight embrace. They both play a central role in the politics of harm, making decisions regarding what counts as injury and what might be the most suitable forms of redress or remedy. But where do law and medicine converge and diverge in their responses to and understandings of harm and suffering? Using empirical case studies from Europe, the Americas and Africa, The Clinic and the Court brings together leading medical and legal anthropologists (...) to explore this question. (shrink)

Private, voluntary compliance programs, promoted by global corporations and nongovernmental organizations alike, have produced only modest and uneven improvements in working conditions and labor rights in most global supply chains. Through a detailed study of a major global apparel company and its suppliers, this article argues that this compliance model rests on misguided theoretical and empirical assumptions concerning the power of multinational corporations in global supply chains, the role information plays in shaping the behavior of key actors in these production (...) networks, and the appropriate incentives required to change behavior and promote improvements in labor standards in these emergent centers of global production. The authors argue that it is precisely these faulty assumptions and the way they have come to shape various labor compliance initiatives throughout the world—even more than a lack of commitment, resources, or transparency by global brands and their suppliers to these programs—that explain why this compliance-focused model of private voluntary regulation has not succeeded. In contrast, this article documents that a more commitment-oriented approach to improving labor standards coexists and, in many of the same factories, complements the traditional compliance model. This commitment-oriented approach, based on joint problem solving, information exchange, and the diffusion of best practices, is often obscured by the debates over traditional compliance programs but exists in myriad factories throughout the world and has led to sustained improvements in working conditions and labor rights at these workplaces. (shrink)

Debates about God’s personhood, or lack thereof, are central to philosophy of religion. This paper aims to advance these debates by presenting the “greatness of personhood argument” for God’s personhood and a dilemma for those who deny God’s personhood. I also consider various objections to this argument and this dilemma and argue that they fail. Notably, my reasoning in defence of personal theism is cross-cultural insofar as personal theists across various religious traditions can use it. Thus, this paper defends personal (...) theism in a manner that can bring Western and non-Western theists into closer dialogue regarding the topic of God’s personhood. (shrink)

Volume 20, Issue 4, May 2020, Page 106-108.

Abstract:The problem of evil is of significant concern to theologians and to philosophers of religion. Despite the extensive discussion this problem has received in various Anglo-American philosophical circles, relatively liĴ le aĴ ention has been paid to the theodical insights specifically of the Bhāgavatapurāṇa (ca. ninth–tenth centuries ѐ.ђ.). Here, it is sought to address this lacuna by highlighting certain theological insights within the Bhāgavatapurāṇa that offer explanations for the existence of suffering. These insights are also drawn upon in order to (...) formulate a response to the evidential problem of evil. Although this is not an aĴ empt to construct a comprehensive theodicy with these textual materials, it is highlighted how the Bhāgavatapurāṇa can address certain dimensions of the evidential problem for evil, and some pathways are noted for further inquiry into the theodical insights of the Bhāgavatapurāṇa. (shrink)

Volume 20, Issue 8, August 2020, Page 46-49.

Across cultures, in most parts of the world, one come across traditions that employ unique and unusual pedagogies as skilful means to powerfully craft and re-craft our lives and in realizing the self. Using creative meaning-making, individuals evoke wholesome ideas and then motivate their personal selves to perform to them. The Vajranŕtyam or Cham is one of the unique expressions that has been employed from immemorial times to holistically convey the phenomenon of the dance form as a skilful spiritual tool. (...) While the authors recognize that other cultures too engage in spiritual dances as skilful means, here they dwell in greater length on Cham dance or the Tibetan Lama dance, which is performed in the traditional Vajrayana or Tantric schools of Buddhism in India, Bhutan, Mongolia, Nepal, and Tibet. With the advent of various contemporary influences, there is an observable change in the attitude towards the traditional, impacting its pure form. Whether it is undesirable or acceptable is a matter of reflection in another place, yet there are some observations that authors choose to share in the last section of this paper. Also, arising from several yet similar cultural influences, the purists voice accusation of dilution and warn that the traditional Cham dance may be slowly dying and morphing into tourist-friendly theatrics that is pleasing to the eye. In this paper, the authors attempt to elucidate its historical and contemporary role and place, to instigate an inquiry that hopefully provides a robust narrative, rich in value, and with a substantive interpretation from which lessons could be culled or harvested. Authors look at Vajranŕtyam in a generic wisdom-method space cutting across religious and social-cultural spaces. They also seek possible alignments and connect with science, essentially to study, explore, propagate core beneficiaries of the Dharma dance in terms of a sacred mindful and meditative art form. (shrink)

Genealogies -- Psychoanalysis and archaeology -- Freud in the sacred grove -- Colonial rescriptings -- War, decolonization, psychoanalysis -- Colonial melancholy -- Haunting and the future -- The ethical ambiguities of transnational feminism -- Hamlet in the colonial archive.

Bioethics, Volume 36, Issue 7, Page 816-817, September 2022.

Political Theologies of Justice: Meritocratic Values from a Global Perspective Michael Puett In fourth century BCE China, a religious revolutionary named Mozi emerged. In opposition to much of the religious practices and assumptions of the time, Mozi announced that Heaven, the highest god, was a just and non-capricious deity who had created the world for humanity. As a just deity, Heaven rewarded good humans and punished bad ones. And Heaven charged humans with creating a political order that did the same: (...) Moreover, there are ways that I (Mozi) know Heaven loves the people deeply. It shaped and made the sun, moon, stars, and constellations so as to illuminate and guide [the people]. It formed and made the four seasons, spring, autumn, winter, and summer, so as to weave them into order. It sent down thunder, snow, frost, rain, and dew so as to make the five grains, hemp, and silk grow and prosper, and sent the people to obtain materials and benefit from them. It arranged and made mountains, streams, gorges, and valleys, and distributed and bestowed the hundred affairs so as to oversee and supervise the goodness and badness of the people. It made kings, dukes, and lords and charged them with, first, rewarding the worthy and punishing the wicked, and, second, plundering the metals, wood, birds, and beasts and working the five grains, hemp, and silk so as to make the materials for people's clothing and food. (shrink)

In organizational scholarship, the infusion of spirituality into corporate culture has emerged as a transformative force that significantly influences employee well-being, work engagement, and operational efficiency, ushering in a new era of workplace harmony. However, amidst this evolution, the Indian banking industry remains relatively unchartered. This study embarks on a pioneering journey, exploring the intricate interplay between workplace spirituality and spiritual fulfillment within this dynamic sector and discerning differences between public and private sector employees. The workplace Spirituality and the Spiritual (...) Fulfillment questionnaire were administered to obtain the complete information from 342 respondents from Delhi and Delhi (NCR). Data analyses were performed using SPSS 26.0. Multiple regression analysis uncovers a significant impact of spirituality-driven culture on employees’ sense of spiritual fulfillment. The findings demonstrate that Indian banking institutions harbor the seeds of spiritual workplaces. The study heralds a spiritual awakening within the banking sector by offering fresh perspectives that have the potential to redefine conventional paradigms in academia and the industry. The authors believe replicating the findings might realize the positive outcomes of a more spiritual workplace throughout the whole network and hierarchy of the banking sector. (shrink)

In this paper, we defend universalism, which we understand to be the thesis that all individuals will eventually attain communion with God, in a Vedāntic context. We first outline the specific ontological commitments that our view requires, such as the doctrines of karman and reincarnation, and we note one Vedāntic tradition that holds to all these commitments. We then outline the conceptual merits of our view. We also argue that certain objections to universalism do not undermine our view, as reincarnation (...) and karman provide a means for all individuals to eventually freely choose to devote themselves to God, making it extremely likely that all individuals will attain salvation. (shrink)

Traditionally, the problem of evil, in its various formulations, has been one of the strongest objections against perfect being theism. In the voluminous literature on this problem, the motif of evil has usually been discussed with respect to human flourishing. In recent decades more focused attention has been paid to animal suffering and the philosophical problems that such suffering poses for perfect being theists. However, this growing body of literature, in Anglo-American philosophical milieus, is largely aimed at sketching a specifically (...) Christian or Christianity-inflected theodicy that would reconcile animal suffering with the existence of an omni-God. In contrast, there are few, if any, systematic attempts to put forth a Hindu theodicy that aims to offer morally justifiable reasons that God has for allowing animal suffering. In this article, we address this scholarly lacuna by illustrating how a Hindu perfect being theist might respond to the problem of animal suffering. (shrink)

Popular imaginations and receptions of Hinduism often neglect to consider its theological dimensions that conceive of the divine reality along conceptual pathways analogous to those of the major Judeo-Christian religious traditions. Thus, within Western scholarship, there have been no systematic attempts to delineate central doxastic elements within the Caitanya Vaiṣṇava tradition by suggesting correlations with distinctive Christian concepts, and this scholarly lacuna within Caitanya Vaiṣṇavism restricts comparative theological dialogue between Caitanya Vaiṣṇavism and Christianity. In order to address this lacuna, I (...) demonstrate that aspects of Caitanya Vaiṣṇavism’s theological framework can be conceptualized in conversation with their Christian counterparts. -/- By illustrating certain parities between the theological frameworks of Caitanya Vaiṣṇavism and Christianity, I also aim to pave the way for further comparative theological dialogue between these two religious traditions. In particular, I propose that Caitanya Vaiṣṇavism’s theological framework enables the tradition to become a suitable dialogical partner to Christianity in comparative theodicy. I also suggest and put into practice a criterion that can be helpful for refining the comparative theodical exchanges between Caitanya Vaiṣṇavism and Christianity. (shrink)

This article argues that psychoanalytic notions of affect – including ideas of anxiety and melancholia, as well as deconstructive concepts of auto-affection – offer a feminist ethico-politics and a notion of affect as interface. Beyond the confines of the experiential and the positivist, both psychoanalysis and deconstruction provide insights into affect as a technology that understands the subject as porous. I consider works by Derek Jarman and Shirin Neshat to demonstrate the importance of the ethico-politics of affect as interface in (...) contemporary cultural production. Both artists, in the process of considering the spectacular nature of notions of feminist and queer, use images of interface as a way of delimiting the spectacular nature of being and demonstrating the singularity of the event, the desire to fix through framing, and the parergonal nature of framing. The presence of the subject is questioned even as an auto-affection is suggestive of a spectral demand of the ethico-political. In the case of Jarman’s Blue, the denial of image as face in favour of the screen as interface is interrupted by sound and voice, which gesture toward representation as impossible but necessary. In the case of Neshat, the persistence of the photographic – the highly aesthetic self-portrait as mugshot – foregrounds face as interface, as one that questions presence through the insistence of a representational apparatus. (shrink)

In the current study, we aimed at understanding the effect of exposure to complex input on speech sound development, by conducting a systematic meta-analysis review of the existing treatment-based studies employing complex input in children with speech sound disorders. In the meta-analysis review, using a list of inclusion criteria, we narrowed 280 studies down to 12 studies. Data from these studies were extracted to calculate effect sizes that were plotted as forest plots to determine the efficacy of complexity-based treatment approaches. (...) The outcome variables of interest were improvement on the treated and generalization to the untreated sounds. Meta-analysis revealed that the exposure to complex input not only promoted improvement in production of complex speech sounds but also facilitated the production of untreated simple speech sounds. Overall, the current findings revealed that the exposure to complex input promotes acquisition of both complex and simple speech sounds. The current findings are in line with the models of language learnability. The current findings have implications in the treatment of speech sound disorders. (shrink)

Volume 19, Issue 11, November 2019, Page 39-41.

Large amount of data are exchanged and the internet is turning into twenty-first century Silk Road for data. Machine learning (ML) is the new area for the applications. The artificial intelligence (AI) is the field providing machines with intelligence. In the last decades, more developments have been made in the field of ML and deep learning. The technology and other advanced algorithms are implemented into more computational constrained devices. The online English test system based on ML breaks the shackles of (...) the traditional paper English test and improves the efficiency of the English test. At the same time, it also maintains the fairness of English test and improves the marking speed. In order to realize an online English test system based on ML and facilitate the assessment of students’ college English courses, this paper mainly adopts relevant research and design on the main functional modules, key technologies, and functional realization of the online English test. The brand-new powerful teaching software and the online examination system can help schools to conduct more systematic and scientific management. The conclusion shows that as brand-new and powerful teaching software, the online examination system can help schools to conduct more systematic and scientific management. (shrink)

In this paper, I draw attention to various doctrines common to different Vedāntic traditions. In particular, I pay close attention to the doctrine of beginningless _karman_. I also note that this doctrine seems to stand in tension with Leibnizian Cosmological Arguments (LCAs) and Kalām Cosmological Arguments (KCAs). This tension arises because defenders of these arguments argue that an infinite causal regress or an actual infinite cannot be physically instantiated and because the doctrine of beginningless _karman_ seems to imply that such (...) a regress or actual infinite can be physically instantiated. I address this tension by showing that not all interpretations of beginningless _karman_ involve an infinite causal regress or an actual infinite. I close this paper by highlighting a few features that Vedāntic traditions have that make them more resistant to some objections to LCAs and KCAs. (shrink)

Recently, Erik Baldwin and Tyler McNabb have brought Madhva's epistemological framework into active dialogue with Alvin Plantinga's religious epistemology and have argued that individuals within Madhva's tradition cannot make full use of Plantinga's epistemology, according to which, Christian belief resists de jure objections and can also have warrant. While I do not contest this specific claim, I demonstrate that an analysis of Madhva's epistemological framework reveals that this framework has its own resources through which it can resist de jure objections. (...) I address various objections to the rationality of Mādhvic belief and conclude that there are no de jure objections to Mādhvic belief that are independent of de facto objections. (shrink)

Traditional, positivist assessment approaches generally fail to capture the nuances of learners’ clinical competence in medical programmes. This has led to the implementation of an alternate assessment approach known as ‘programmatic assessment’, which embraces subjectivity of human judgement in holistic decision making in clinical settings. Faculty and staff have found the introduction of programmatic assessment to be challenging because it is a major, complex change to the traditional way of carrying out assessment. Extending our previous work, where we used critical (...) realism to explore students’ experiences of programmatic assessment, we here unpack the underlying conditions and mechanisms triggered by programmatic assessment’s implementation. We applied Bhaskar’s concept of ontological stratification, retroduction and Archer’s theoretical accounts of morphogenesis/stasis to theorize the interplay between the socio-cultural entities that constrain and enable desired changes in assessment practices, and those that condition students and staff to accept or reject the new ‘non-traditional’ assessment processes. (shrink)

Black theology is a contemporary mode of theology that critically engages with specific theological motifs in order to affirm the humanity of blacks and emancipate them from white racism. At present, much black theological discourse occurs in Christian contexts, and thus, Hindu religious traditions are bereft of the socially transformative insights that such discourse produces. However, in this paper, I demonstrate that black theological motifs are present within Hindu theological frameworks as well. Specifically, I construct a distinctively Hindu black theology (...) by drawing upon certain theological motifs present within the theological framework of the Caitanya Vaiṣṇava Vedānta tradition. After constructing this black theology, I demonstrate its socio-theological implications and explain how it can fulfil the black theological aim of liberating blacks from white racism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Frames, Contexts, Community, JusticeRanjana Khanna (bio)There is a photograph of Jacques Derrida, aged about three, in a toy car at his childhood home in Algiers [fig. 1]. It is not an unusual photograph; in fact, its typicality is striking. It is the kind of photograph one might find in most family albums. Little boys are often found in toy cars, just as little girls are frequently holding a (...) doll, or dancing.1 The codes of a family album, transposed to an academic album, highlight the manner in which typicality itself tells a story of framing, of gendered gestures, of senses of belonging, of familial legend making, and of intellectual genealogy.2 And such codes provide a frame for a general contextual understanding of the photograph and therefore [End Page 11] Click for larger view View full resolutionFigure 1.Photograph of Jacques Derrida aged 3. Printed in Geoffrey Bennington and Jacques Derrida, Jacques Derrida (Paris: Seuil, 1991) 9.[End Page 12]for what Barthes calls its studium.3 But, as Barthes remarked in his Camera Lucida, a book about photography and about his dead mother, there is frequently something else in a photograph: the punctum. It wounds a viewer, and remains in the viewer's memory when he or she looks away from the photograph. It is a singular relationality, and, for the mourning Barthes, encloses the possibility of a hopeful reciprocity. For me, however, beyond the gendered coding of this photograph, it is not the promise of a reciprocity, but the demand of something unknowable that exists potentially beyond the frame of the photograph. A rectangular void that appears to be the back window of a large car opens onto an unknown. The opening itself is a wounding of the frame.The photograph includes multiple frames, in the sense that a doubling occurs with one frame in the foreground, with Derrida in his toy car, and another frame in the background, with a real car. The child in his car is enclosed in this scene through perpendicular lines, as if framing him in a safe world. The real car is separated by these lines, as if in a square on its own. And through the rear window of this car, there is another enclosure, a rectangular opening, which alerts the viewer to an infinite regression of frames, each enclosing its own image and its own universe, each thematizing the mobility that suggests it could move beyond its immediate frame. This superimposition of a toy car onto an adult scene of mobility not only alerts the viewer to the thematic exploration of infinite generational migration and immigration but also presents us with a visual doubling and echoing, itself suggesting the excess that always exceeds the frame. The frame may appear to exist on its own terms, permitting or excluding hospitality to its hostile excess, and yet what persists in this photograph is the permeability of the frame and its necessary acknowledgment of the other at its border, which both frames and unframes.A frame both determines and supplements meaning. It is both host to meaning and simultaneously hostile to its narrow condition. This rendition of the frame visualizes both its enclosed protective nature as host, and its permeability to the outside, to a potentially hostile supplement. Derrida's thinking has explored the concepts of framing and hospitality in a manner that has often called attention to, and yet not engaged with, women as a sometimes hostile supplement. The concept of hospitality, whether political, academic, domestic, or psychical, has allowed, however, for a consideration of something that supplements this thinking, and indeed this boyhood photograph of potential mobility: the various frames in which Algerian women have been situated, and their different relation to gesture, mobility, and symbolization in the modern period. This article engages with Derrida's work on framing and hospitality in order to reach its supplement, allowing for a consideration of the political stakes of doing feminist work across borders. The stakes of the philosophical apparatus that seem pertinent to the ethical work of postcolonial feminism are permeated with questions of framing and hospitality. Academic hospitality means an openness to one's subject matter, which would include... (shrink)

Within Hindu religious contexts, a guru plays a crucial soteriological role, and is sometimes viewed as being as good as God. Questions of a guru’s sphere of epistemic authority thus have far-reaching socioreligious implications. In this paper, I highlight one such implication within the Caitanya Vaiṣṇava tradition. I then analyze various Caitanya Vaiṣṇava texts in order to precisely define the parameters of a guru’s epistemic authority within this tradition. I suggest that the statements made by gurus within this tradition are (...) of a bipartite nature and describe how an understanding of this bipartite nature can lead to social progress within the tradition. In particular, I highlight how the teachings of the Caitanya Vaiṣṇava tradition can be made consistent with contemporary socially progressive values. I also consider some objections and respond to these. (shrink)

In the midst of the earth’s pressing climate catastrophe, the nexus between ecology and religion merits further investigation. In this article, I attempt to illuminate certain important aspects of this nexus by analyzing various Hindu eco-theological motifs, with a particular focus on those of the Hindu religious tradition known as Caitanya Vaiṣṇavism. I will compare and contrast the eco-theological motifs of Caitanya Vaiṣṇavism with those of other notable Hindu religious traditions and texts. Ultimately, I attempt to demonstrate that certain Caitanya (...) Vaiṣṇava eco-theological motifs can, when properly interpreted and applied, serve as valuable environmentally oriented conceptual resources. I also argue that these eco-theological motifs can offset some of the conceptual pitfalls that limit the effectiveness of various pan-Hindu eco-theological motifs as conceptual resources for environmental amelioration. Although the Caitanya Vaiṣṇava eco-theological framework is not without conceptual hurdles, I nevertheless maintain that Caitanya Vaiṣṇava eco-theological motifs are worthy of further reflection. (shrink)

The caste system has caused widespread oppression within Hinduism. In this paper, I analyze the Bhagavad Gītā (c. 500 BCE–200 CE) and the Bhāgavata Purāṇa (c. 9th century CE), two highly influential Hindu sacred texts, to understand how they conceptualize the relationship between caste and devotion (bhakti). I argue that there is a societal framework that does not maintain the caste system but which is consistent with these texts' soteriological vision and can be implemented in lieu of such a system. (...) This framework demonstrates that for certain forms of Hindu religiosity, caste is not essential to uphold from a scriptural perspective. Given this framework, the caste system can be challenged and interrogated to a significant extent and alternative societal frameworks can be proposed. I also consider and respond to objections to the framework I put forth. (shrink)

This paper looks at frameworks for the practice of moral and ethical values for children, drawn from Yoga and Buddhist Philosophies. Verily the purpose is to inculcate a repository of thought and behaviour through which they align moral and ethical behaviours by becoming important cogs in establishing harmony in the world that we exist. Harmony between one child and another child, harmony between children and their families, harmony between the families and larger society and harmony between society and other sentient (...) beings and life forms is what constitutes cosmic-harmony. In this sense, Confucius’ triadic cosmic-harmony and the timeless Vedic Ṛta are not merely a philosophical thought or idea envisaged in ivory towers but real-time experiencing or darsana. This is realized through disciplined individual behaviours in balancing of our purusharthas with our dharma; aligning these with a sense of universal responsibility out of care and concern for one another. This would ensure in connecting and building synergy with all that surrounds us since these practices fostering morals and ethics could also be befitting measures to counter the Anthropocene epoch’s negative geologic impact on our planet. This paper is being written from the perspective of human beings and their practice of humanism via moral and ethical behaviour. The point of departure being that humans are placed as a dominant species at the centre of our planet with unprecedented power to influence the fate of other species, the environment and the future of the quality of bio-diversity of life on earth. (shrink)

On the life and philosophy of Bhāskarācārya, 8th cent., Vedanta philospher and commentator of Brahmasūtra.

Contributed articles presented at a seminar.

This article mitigates the challenges of previously reported literature by reducing the operating cost and improving the performance of network. A genetic algorithm-based tabu search methodology is proposed to solve the link capacity and traffic allocation problem in a computer communication network. An efficient modern super-heuristic search method is used to influence the fixed cost, delay cost, and variable cost of a link on the total operating cost in the computer communication network are discussed. The article analyses a large number (...) of computer simulation results to verify the effectiveness of the tabu search algorithm for CFA problems and also improves the quality of solutions significantly compared with traditional Lagrange relaxation and subgradient optimization algorithms. The experimental results show that with the increase of the weighted coefficient of variable cost, the proportion of variable cost in the total cost increases from 10 to 35%. The growth is relatively slow, and the fixed cost is still the main component. In addition, due to the increase in the variable cost, the tabu search algorithm will also choose the link with large luxury to reduce the variable cost, which makes the fixed cost slightly increase, while the network delay cost and average delay slightly decrease. The proposed method, when compared with the genetic algorithm, has more advantages for large-scale or heavy-load networks. (shrink)

In order to study the intelligent collection system of moving object trajectory data under cloud computing, information useful to passengers and taxi drivers is collected from massive trajectory data. This paper uses cloud computing technology, through clustering algorithm and density-based DBSCAN algorithm combined with Map Reduce programming model and design trajectory clustering algorithm. The results show that based on the 8-day data of 15,000 taxis in Shenzhen, the characteristic time period is determined. The passenger hot spot area is obtained by (...) clustering the passenger load points in each time period, which verifies the feasibility of the passenger load point recommendation application based on trajectory clustering. Therefore, in the absence of holidays, the number of passenger hotspots tends to be stable. It is reliable to perform cluster analysis. The recommended application has been demonstrated through experiments, and the implementation results show the rationality of the recommended application design and the feasibility of practice. (shrink)

Psychologists and neuroscientists extensively rely on computational models for studying and analyzing the human mind. Traditionally, such computational models have been hand-designed by expert researchers. Two prominent examples are cognitive architectures and Bayesian models of cognition. While the former requires the specification of a fixed set of computational structures and a definition of how these structures interact with each other, the latter necessitates the commitment to a particular prior and a likelihood function which – in combination with Bayes’ rule – (...) determine the model's behavior. In recent years, a new framework has established itself as a promising tool for building models of human cognition: the framework of meta-learning. In contrast to the previously mentioned model classes, meta-learned models acquire their inductive biases from experience, i.e., by repeatedly interacting with an environment. However, a coherent research program around meta-learned models of cognition is still missing to this day. The purpose of this article is to synthesize previous work in this field and establish such a research program. We accomplish this by pointing out that meta-learning can be used to construct Bayes-optimal learning algorithms, allowing us to draw strong connections to the rational analysis of cognition. We then discuss several advantages of the meta-learning framework over traditional methods and reexamine prior work in the context of these new insights. (shrink)

Two stages of the creative writing process were characterized through mobile scalp electroencephalography in a 16-week creative writing workshop. Portable dry EEG systems with synchronized head acceleration, video recordings, and journal entries, recorded mobile brain-body activity of Spanish heritage students. Each student's brain-body activity was recorded as they experienced spaces in Houston, Texas, and while they worked on their creative texts. We used Generalized Partial Directed Coherence to compare the functional connectivity among both stages. There was a trend of higher (...) gPDC in the Preparation stage from right temporo-parietal to left anterior-frontal brain scalp areas within 1–50 Hz, not reaching statistical significance. The opposite directionality was found for the Generation stage, with statistical significant differences restricted to the delta band. There was statistically higher gPDC observed for the inter-hemispheric connections AF07–AF08 in the delta and theta bands, and AF08 to TP09 in the alpha and beta bands. The left anterior-frontal recordings showed higher power localized to the gamma band for the Generation stage. An ancillary analysis of Sample Entropy did not show significant difference. The information transfer from anterior-frontal to temporal-parietal areas of the scalp may reflect multisensory interpretation during the Preparation stage, while brain signals originating at temporal-parietal toward frontal locations during the Generation stage may reflect the final decision making process to translate the multisensory experience into a creative text. (shrink)