Racism in Psychology examines the history of racism in psychological theory, practice and institutions. The book offers critical reviews by scholars and practising therapists from the US, Africa, Asia, Australia and Europe on racism on the couch and in the wider socio-historical context. The authors present a mixed experience of the success of efforts to counter racism in theory, institutions and organizations and differing views on the possibility of institutional change. Chapters discuss the experience of (...) therapists, anti-Semitism, inter-sectionality and how psychological praxis is part of a colonialist project. The book will appeal to practising psychologists and counsellors, socially minded psychotherapists, social workers, sociologists and students of psychology, social studies and race relations. (shrink)

This edited volume draws upon Lacanian psychoanalytic theory to examine the conscious and unconscious forces underlying race as a social formation, conceptualizing race, racial identity, and racism in ways that go beyond traditional modes of psychoanalytic thought Featuring contributions from Lacanian scholars from diverse geographical and disciplinary contexts, chapters span a wide breadth of topics including white nationalism and contemporary debates over confederate monuments; emergent theories of race rooted in Afropessimism and postcolonialism; Latinx and other racialized groups; apartheid and (...) American slavery; and applications of Lacan's concepts of the lamella, drive and sexuation to processes of racialization. The collection both reorients readers' understandings of race through its deployment of Lacanian theory and redefines the Lacanian subject through its theorizing of subjectivity in relation to race, racism and racial identification. Lacan and Race will be a definitive text for psychoanalytic theorists and contemporary scholars of race and appeal to readers across the fields of psychology, cultural studies, humanities, politics, and sociology. (shrink)

This article examines the race-thinking and colonial reasoning circulating in two recent developments in Canadian law with respect to polygamous marriage: the Polygamy Reference that upheld the Criminal Code provision on polygamy and the Zero Tolerance for Barbaric Cultural Practices Act. This legislation introduced changes to Canada’s immigration regulations, which include the practice of polygamy as a basis for refusing foreign applicants and deporting foreign nationals. I address how insights from the field of evolutionary psychology were applied in the Polygamy (...) Reference and what discursive and material resonances they had in the Zero Tolerance Act. Drawing on the work of Sylvia Wynter, I situate these judicial and legal developments in relation to violence, within colonial formations of state power, and as forces supporting white supremacy through the continuing valorization of monogamy as a foundational aspect of social and sexual citizenship in Canada. (shrink)

Sociological explanations of racism tend to concentrate on the structures and dynamics of modern life that facilitate discrimination and hierarchies of inequality. In doing so, they often fail to address why racial hatred arises (as opposed to how it arises) as well as to explain why it can be so visceral and explosive in character. Bringing together sociological perspectives with psychoanalytic concepts and tools, this text offers a clear, accessible and thought-provoking synthesis of varieties of theory, with the aim (...) of clarifying the complex character of racism, discrimination and social exclusion in the contemporary world. (shrink)

This article examines how people of color can biologically inherit the deleterious effects of white racism. Drawing primarily on the field of epigenetics, I demonstrate how transgenerational racial disparities are in fact racist disparities that can be manifest physiologically, helping constitute the chemicals, hormones, cells, and fibers of the human body. Epigenetics can be used to demonstrate how white racism can have durable effects on the biological constitution of human beings that are not limited to the specific person (...) who is the target of white racism, but instead extend to that person's offspring. In this way, the field of epigenetics can help philosophers and others understand the transgenerational biological impact of social forces such as white racism. It reveals that the damage done by white racism is more extensive than critical philosophers of race might have realized, and also that interventions against white racism must address not just the economic, geographical, social, and psychological, but also the biological aspects of human existence. In particular, the article examines racist disparities in preterm birth rates and argues that the scope and significance of prenatal care for African American women must be expanded intergenerationally and include wide-scale forms of racial justice. (shrink)

This philosophical analysis of the phenomenon of racism brings together some of the most influential analytic philosophers writing on racism today. The introduction by Tamas Pataki outlines the historical and thematic development of conceptions of race and racism, and locates the following essays against the backdrop of contemporary reactions to that development. While the framework is primarily analytic, the volume also includes essays deeply informed by psychoanalysis, phenomenology, and feminist and social theory. The fourteen chapters in this (...) collection address three interrelated questions: What is racism? What are the causes of racism? and What are the moral and political implications of racism? Although their approaches are wide ranging, the contributors to Racism in Mind broadly endorse a psychological-characterological approach to the understanding of many aspects of racism. (shrink)

The purpose of cultural competence education for medical professionals is to ensure respectful care and reduce health disparities. Yet as Berger and Miller (2021) show, the cultural competence framework is dated, confused, and self-defeating. They argue that the framework ignores the primary driver of health disparities—systemic racism—and is apt to exacerbate rather than mitigate bias and ethnocentrism. They propose replacing cultural competence with a framework that attends to two social aspects of structural inequality: health and social policy, and (...) institutional-system activity; and two psychological aspects of structural inequality: the clinical encounter, and the epistemic. -/- We agree with the structural approach. To that end, we think it would be fruitful to include attention to physical contributors to structural inequality, namely the material artifacts used in medicine. Devices, tools, and technologies can materialize biases, perpetuate oppression, and contribute to health disparities. Granted, not everything that interests philosophers can be squeezed into medical education. Nevertheless, there are compelling reasons for including the study of material artifacts in education designed to reduce health disparities. First, devices and tools often carry forward biases from the past, and keep biases hidden from plain sight. Second, by studying these artifacts, future clinicians can begin to see themselves as part of a larger sociotechnical system. Finally, as medicine becomes increasingly tech-laden, it’s important for clinicians to see how material artifacts (including algorithms) connect individuals to structures. This will help to undermine oversimplified narratives according to which objective tools and technologies can correct for the bias and subjectivity of flawed human beings. (shrink)

Frederick Douglass, the abolitionist, the civil rights advocate and the great rhetorician, has been the focus of much academic research. Only more recently is Douglass work on aesthetics beginning to receive its due, and even then its philosophical scope is rarely appreciated. Douglass’ aesthetic interest was notably not so much in art itself, but in understanding aesthetic presentation as an epistemological and psychological aspect of the human condition and thereby as a social and political tool. He was fascinated by (...) the power of images, and took particular interest in the emerging technologies of photography. He often returned to the themes of art, pictures and aesthetic perception in his speeches. He saw himself, also after the end of slavery, as first and foremost a human rights advocate, and he suggests that his work and thoughts as a public intellectual always in some way related to this end. In this regard, his interest in the power of photographic images to impact the human soul was a lifelong concern. His reflections accordingly center on the psychological and political potentials of images and the relationship between art, culture, and human dignity. In this chapter we discuss Douglass views and practical use of photography and other forms of imagery, and tease out his view about their transformational potential particularly in respect to combating racist attitudes. We propose that his views and actions suggest that he intuitively if not explicitly anticipated many later philosophical, pragmatist and ecological insights regarding the generative habits of mind and affordance perception : I.e. that we perceive the world through our values and habitual ways of engaging with it and thus that our perception is active and creative, not passive and objective. Our understanding of the world is simultaneously shaped by and shaping our perceptions. Douglass saw that in a racist and bigoted society this means that change through facts and rational arguments will be hard. A distorted lens distorts - and accordingly re-produces and perceives its own distortion. His interest in aesthetics is intimately connected to this conundrum of knowledge and change, perception and action. To some extent precisely due to his understanding of how stereotypical categories and dominant relations work on our minds, he sees a radical transformational potential in certain art and imagery. We see in his work a profound understanding of the value-laden and action-oriented nature of perception and what we today call the perception of affordances (that is, what our environment permits/invites us to do). Douglass is particularly interested in the social environment and the social affordances of how we perceive other humans, and he thinks that photographs can impact on the human intellect in a transformative manner. In terms of the very process of aesthetic perception his views interestingly cohere and supplement a recent theory about the conditions and consequences of being an aesthetic beholder. The main idea being that artworks typically invite an asymmetric engagement where one can behold them without being the object of reciprocal attention. This might allow for a kind of vulnerability and openness that holds transformational potentials not typically available in more strategic and goal-directed modes of perception. As mentioned, Douglass main interest is in social change and specifically in combating racist social structures and negative stereotypes of black people. He is fascinated by the potential of photography in particular as a means of correcting fallacious stereotypes, as it allows a more direct and less distorted image of the individuality and multidimensionality of black people. We end with a discussion of how, given this interpretation of aesthetic perception, we can understand the specific imagery used by Douglass himself. How he tried to use aesthetic modes to subvert and change the racist habitus in the individual and collective mind of his society. We suggest that Frederick Douglass, the human rights activist, had a sophisticated philosophy of aesthetics, mind, epistemology and particularly of the transformative and political power of images. His works in many ways anticipate and sometimes go beyond later scholars in these and other fields such as psychology & critical theory. Overall, we propose that our world could benefit from revisiting Douglass’ art and thought. (shrink)

Monuments commemorating racists are theoretically and practically controversial. Just what these monuments represent is interpreted, in part, on grounds of identity. Since the public nature of such monuments renders them polysemous, ways of reasonably thinking about the relevant identity-based claims are needed. A distinction between an individualistic, psychological notion of identity and an interpersonal, way-of-living notion of identity is drawn. The former notion is illegitimate as a basis of claims about how to interpret public symbols, but the latter notion (...) is conceptually defensible and politically admissible. Use of ways of living to frame discourse about identity and racist monuments generates four sorts of question. These questions raise issues that are respectively a) internal to particular ways of living, b) pertinent to relations between particular ways of living, or c) objective with regard to ways of living, or d) the product of political discussion among ways of living. Such examples as the statue of Robert E. Lee in Charlottesville, Virginia and the (now-removed) statue of Sir John A. Macdonald in Victoria, British Columbia are examined to show how polysemy can be recognized and navigated by focusing on ways of living rather than on narrowly psychological aspects of identity. Although in principle both preservationist and removalist positions can be defensible with regard to particular statues, there is reason to think that a general removalist position is prima facie attractive. (shrink)

Machine generated contents note: Prelude -- Introduction -- Part I: A Cabinet of Diversity -- 1. Object 1: Diversity Doesn't Work? -- 2. Object 2: Dominance -- 3. Object 3: From Wunderkammner to the Majors -- 4. Object 4: Patrol/Willy -- 5. Object 5: Accumulation/Difference that Makes No Difference -- 6. Object 6: Colorblindness/Federalist Paper no.6 -- 7. Object 7: Partition/No. 76-811: A Grievance Not of Their Making -- 8. Object 8: The Morrill Acts: "The Land Grab University" -- 9. (...) Afterthoughts -- Part II: The Constellation of Reparation -- 10. Star 1: Attempted Remedies -- 11. Star 2: Outlines of Epistemic Reparation -- 12. Star 3: How is a University like a Light Switch? -- 13. Afterthoughts -- Part III: Reparative Endeavors -- 14. Thread 1: Why Poetics? -- 15. Thread 2: Breath-Taking Landscapes: Place based interventions -- 16. Thread 3: Counter-space as the dramatization of a poetics of refusal -- 17. Thread 4: Gates/Gatekeeping -- 18. Thread 5: Unraveling Patrol -- 19. Thread 6: From Rank to Rhizome -- 20. Afterthoughts -- Acknowledgements -- Bibliography -- Notes -- Index. (shrink)

Excerpt from The Psychological Aspects of Christian Experience Continued observation of the various methods of religious instruction has brought upon me a conviction that grows stronger as the years go by, that there must be, as Francis Peabody says, a new expansion of the range of studies appropri ate to the teachers of religion. There ought to be a far deeper study of the psychology of reli gion. The appeal to the impulses and emotions, so prevalent in the (...) methods of some teachers, is far behind twentieth century enlightenment. It was foreign to the methods of our Saviour. He taught men. He did not frighten them into ao tion, neither entice them. He instructed their minds in truth. Ye shall know the truth and the truth shall make you free. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Several authors have recently questioned whether dehumanization is a psychological prerequisite of mass violence. This paper argues that the significance of dehumanization in the context of National Socialism can be understood only if its ideological dimension is taken into account. The author concentrates on Alfred Rosenberg’s racist doctrine and shows that Nazi ideology can be read as a political anthropology that grounds both the belief in the German privilege and the dehumanization of the Jews. This anthropological framework combines biological, (...) cultural and metaphysical aspects. Therefore, it cannot be reduced to biologism. This new reading of Nazi ideology supports three general conclusions: First, the author reveals a complex strategy of dehumanization which is not considered in the current psychological debate. Second, the analysis of the ideological mechanism suggests a model of dehumanization that is more plausible than other psychological models. Third, the author provides evidence that this kind of dehumanization had psychological consequences and hence was an important feature of Nazi reality. (shrink)

Studies have shown that a person can consciously believe that they value racial equality and desire not to perpetuate racial stigmas, but unwittingly exhibit racist attitudes and beliefs. In order to explain this discrepancy between conscious beliefs and behavior, scholars have turned their attention to unconscious racial prejudice. One approach that is gaining wide acceptance is the Implicit Bias Model, which appeals to distinct implicit and explicit cognitive processes, coupled with an account of the ways in which people unconsciously internalize (...) widespread stereotypes and stigmas. This article claims that although the Implicit Bias Model is in many respects useful, it leaves out a central aspect of unconscious racial prejudice: the underlying motivations and incentives for harboring racist attitudes and beliefs, which generate psychological resistances to knowing about or changing prejudices. A more complete account of unconscious racial prejudice can be developed by turning to theories of active ignorance, which contribute to what this article calls the Resistance Model. (shrink)

I here respond to several points in Faucher and Machery’s vigorous and informative critique of my volitional account of racism (VAR). First, although the authors deem it a form of "implicit racial bias," a mere tendency to associate black people with "negative" concepts falls short of racial "bias" or prejudice in the relevant sense. Second, such an associative disposition need not even be morally objectionable. Third, even for more substantial forms of implicit racial bias such as race-based fear or (...) disgust, Faucher and Machery offer no account or explanation of when we should consider these racist, in whom, in what respect(s), or why. So, findings of implicit racial bias pose no clear objection to VAR. Fourth, because VAR allows not only racial hate, but also callous indifference, disdain, and other forms of racially driven disregard, to be racist,VAR is not "psychologically monist." Fifth, as VAR allows racist attitudes to be immoral in more than one way, offending against both the moral virtues of benevolence and justice, VAR is not "morally monist" either. I also reveal problems with some of Faucher and Machery’s other claims: Faucher and Machery take too narrow a conception of the types of psychology that can contribute to understanding racism; the internal complexity of hatred, which they approvingly mention, is irrelevant to VAR’s truth and undermines part of their criticism of VAR; whether some forms of racial bias are "racial ills" is irrelevant to VAR, which only analyzes racism; over-attention to implicit racial bias may cloak or exacerbate some of our society’s racial ills, or even constitute a new one. I conclude by noting that Faucher and Machery are not just critics of VAR but also allies of VAR in important controversies against those who insist racism lies primarily in social structures and institutions. (shrink)

What has a use in the future, unforeseeably, is radically useless now. What has an effect now is not necessarily useful if it falls through the gaps. In _For a Pragmatics of the Useless_ Erin Manning examines what falls outside the purview of already-known functions and established standards of value, not for want of potential but for carrying an excess of it. The figures are various: the infrathin, the artful, proprioceptive tactility, neurodiversity, black life. It is around the latter two (...) that a central refrain echoes: "All black life is neurodiverse life." This is not an equation, but an "approximation of proximity." Manning shows how neurotypicality and whiteness combine to form a normative baseline for existence. Blackness and neurodiversity "schizz" around the baseline, uselessly, pragmatically, figuring a more-than of life living. Manning, in dialogue with Félix Guattari and drawing on the black radical tradition's accounts of black life and the aesthetics of black sociality, proposes a "schizoanalysis" of the more-than, charting a panoply of techniques for other ways of living and learning. (shrink)

_Despite advances in standard of living of the population, the condition of widows and divorced women remains deplorable in society. The situation is worse in developing nations with their unique social, cultural and economic milieu, which at times ignores the basic human rights of this vulnerable section of society. A gap exists in life expectancies of men and women in both developing and developed nations. This, coupled with greater remarriage rates in men, ensures that the number of widows continues to (...) exceed that of widowers. Moreover, with women becoming more educated, economically independent and aware of their rights, divorce rates are increasing along with associated psychological ramifications. The fact that widowed/divorced women suffer from varying psychological stressors is often ignored. It has been concluded in various studies that such stressors could be harbingers of psychiatric illnesses (e.g., depression, anxiety, substance dependence), and hence should be taken into account by treating physicians, social workers and others who come to the aid of such women. A change in mindset of the society is required before these women get their rightful place, for which a strong will is needed in the minds of the people, and in law-governing bodies._. (shrink)

Psychological Aspects of Risk and Aggression among Motorcyclists - "Mad Max" Syndrome The primary objective of this study was the psychological examination of a group of Polish motorcyclists against a group of students and graduates of Technical Universities. This work poses a question regarding the differences in temperament, aggression and the level of risk between motorcyclists and the control group. The second question was whether it was possible to create a typology of Polish motorcyclists taking into account (...) the variables describing risk, temperament and aggression. This study used the Pavlovian Temperamental Scale, Stimulating-Instrumental Risk Inventory, SIRI 2001, Multifactor Risky Behavior Scale, Unhealthy behavior Inventory and the Buss and Perry Aggression Questionnaire. The tests were performed on 267 motorcyclists and 188 students and graduates of Technical Universities. A number of important differences was observed between the motorcyclists and the control group. Motorcyclists had a higher level of mobility of nervous processes and higher degree of excitation at the lower level of inhibitory processes. In terms of the measured level of risk they also had a higher level of stimulating, instrumental and unhealthy risk, at the lower levels of physical, social, ethical and financial risk in relation to the control group. Cluster and confirmation analyses showed the existence of three sub-groups of motorcyclists: prevaricators, ones with a Mad Max syndrome, and adventurers. The confirmation analysis was carried out on an additional group of 243 motorcyclists. (shrink)

Probably the main purpose of reproductive technologies is to enable people who choose to do so to avoid the birth of a baby with a disabling condition. However the conditions women want information about and the ‘price’ they are willing to pay for obtaining that information vary enormously. Individual women have to arrive at their own prenatal testing choices by ‘trading off’ means and ends in order to resolve the dilemmas facing them. We know very little about how individuals make (...) these trade-offs, so it is difficult to predict how new technologies will affect their choices and preferences. Uptake decisions can be expected to change, especially in the group of women who now are put off by some aspect of the current screening approach, where the avoidance of miscarriage risk may have provided a kind of ‘psychological shelter’, protecting a lot of people from having to make other decisions. Technologies such as Pre-implantation Genetic Diagnosis may remove a second ‘psychological shelter’ because they offer the means of avoiding the birth of an affected child without terminating a pregnancy. Even if new technologies will make some decisions easier in terms of their cognitive demands, they will also create new dilemmas and decision making will not necessarily become less stressful in emotional terms. Key challenges concern information and decision-making. (shrink)

ObjectiveGonadotoxicity is considered one of the most distressing side effects of cancer treatment. Although fertility preservation can be a valid solution, it also involves a challenging process. A clear understanding of the features of women who decide to pursue fertility preservation after cancer diagnosis is missing. The purpose of the present study was therefore to analyze the personality profile of female patients referred to oncofertility prior to gonadotoxic treatment.MethodsFifty-two female cancer patients took part in the study. The Temperament and Character (...) Inventory-Revised, the Response Evaluation Measure-71, the Beck Depression Inventory, and the State-Trait Anxiety Inventory-Y Form were administered to examine personality characteristics, defense mechanisms, depression and anxiety symptoms.ResultsCompared with reference data of the Italian population, our sample reported significantly lower scores in Harm Avoidance and trait anxiety, and significantly higher levels of mature defense mechanisms. Most of the patients reported low scores in immature defense mechanisms, depression, and trait anxiety, and medium scores in state anxiety.ConclusionsOur findings suggest that these women display functional personality traits and defensive style, in association with low levels of depression and trait anxiety. These features may enable a proactive attitude to cancer and the ability to make long-term plans. This may favor psychological adjustment to cancer and a projection toward the future. (shrink)

The relevance of the study of the problem of Christian axiology is due to the growing interest in religion and the associated change in world outlook and values ​​in contemporary Ukrainian society. The study of religious values ​​is caused by the urgent problem of finding universal moral values ​​of social development and clarifying the content, structure and nature of their functioning. However, all the basic principles of Christian doctrine acquire character of value only in the presence of subjective attitude, their (...) personal importance for the believing individual. Only in this way can religious values ​​influence the motivation of actions and determine human behavior. (shrink)

Translation science is going through a preliminary stage of self-definition. Jakobson’s essay “On linguistic aspects of translation”, whose title is re-echoed in the title of this article, despite the linguistic approach suggested, opened, in 1959, the study of translation to disciplines other than linguistics, semiotics to start with. Many developments in the semiotics of translation — particularly Torop’s theory of total translation — take their cue from the celebrated category “intersemiotic translation or transmutation” outlined in that 1959 article. I (...) intend to outline here the contributions that the science of translation — following a semiotic perspective opened by Peirce and continued by Torop — can gather from another discipline: psychology. The “totalistic” approach to translation provided by Torop can be more deeply enforced by applying to it the consequences deriving from the psychological insight offered by the concept of “interpretant” as mental sign; the perceptual interpretation of the prototext; reading and writing as intersemiotic translation processes; unlimited semiosis as interminable analysis; primary and secondary process in dreams and in other kinds of translation; metaphor and disambiguation as mental processes; the defenses activated when translation criticism (review) and self-criticism (revision) are made. (shrink)

The changes that have affected all spheres of society have also affected the existing stereotypes of gender behaviour, so the issue of the place and role of men and women in society focuses on research on the aspirations, interests and preferences of both sexes. Gender issues are studied in an interdisciplinary aspect, so recently there have been many studies in which the subject of discussion concerns different fields of science - psychology, philosophy, linguistics, journalism, sociology, political science and many others. (...) To study the gender sphere of concept of contemporary periodicals for women and men, the following scientific methods are considered: descriptive method, analysis, content analysis, questionnaire, comparative method and induction. However, an attempt has been made to analyze different approaches to the study of concepts. There are many different definitions of the concept, which indicates the complexity and ambiguity of the “concept” meaning, but there is a limit to the scientific description and understanding of the concept. The gender sphere of concept is a system of interactions of maximum concepts of man and woman, as well as their derivatives, which are called gender and social roles in society performed by man and woman. Concepts, sphere of concept include gender features, which allow a gender approach to study the gender sphere of concept of contemporary periodicals for women and men. The study of the gender sphere of concept within the framework of contemporary gender-labelled publications allows to identify and correlate metagender and gender concepts that appear in society. (shrink)

The creation of paraconsistent logics have expanded the boundaries of formal logic by introducing coherent systems that tolerate contradictions without triviality. Thanks to their novel approach and rigorous formalization they have already found many applications in computer science, linguistics and mathematics. As a natural next step, some philosophers have also tried to answer the question if human everyday reasoning could be accurately modelled with paraconsistent logics. The purpose of this article is to argue against the notion that human reasoning is (...) paraconsistent. Numerous findings in the area of cognitive psychology and cognitive neuroscience go against the hypothesis that humans tolerate contradictions in their inferences. Humans experience severe stress and confusion when confronted with contradictions. Experiments on the ways in which humans process contradictions point out that the first thing humans do is remove or modify one of the contradictory statements. From an evolutionary perspective, contradiction is useless and even more dangerous than lack of information because it takes up resources to process. Furthermore, it appears that when logicians, anthropologists or psychologists provide examples of contradictions in human culture and behaviour, their examples very rarely take the form of: \\). Instead, they are often conditional statements, probabilistic judgments, metaphors or seemingly incompatible beliefs. At different points in time humans are definitely able to hold contradictory beliefs, but within one reasoning leading to a particular behaviour, contradiction is never tolerated. (shrink)

What are the main learning difficulties or advantages encountered by students with learning disabilities within e-environments? As a result of the Covid-19 emergency, e-learning is being increasingly used to support students’ learning processes. A number of countries closed their schools altogether, so face-to-face lessons were and have been replaced by distance lessons. A search of current literature via Scopus, Eric and Google Scholar electronic databases was conducted according to Prisma Guidelines. Other sources of literature were also considered, starting from the (...) references in the full text of the articles consulted. We used the following search keywords: “LDs” combined with the “AND/OR” Boolean operator and “e-learning platforms,” “well-being,” “psychological factors,” “emotional distress,” and “self-regulation.” One body of literature highlights the lack of inclusive accessibility standards and a lack of attention to specific tools for addressing LDs, which causes students to develop high levels of stress/anxiety and emotional distress, in addition to low levels of well-being, self-esteem and self-efficacy. Another area of literature looks at how students can develop high levels of self-regulation and emotional awareness, as well as high levels of inclusion. Results are discussed in terms of the promotion of e-learning that focuses on the psychological well-being of students and teachers use of technological tools. (shrink)

Ockham’s theory of natural rights was based on a careful definition of the basic juridical terms dominium and ius utendi, as well as on the idea of human agency and morality. By defining a right as a licit power of action in accordance with right reason (recta ratio), Ockham placed rights firmly in the agent. A right was a subjective power of action. Ockham’s theory of natural rights was influential for later natural rights theories. Its advocates included leading thinkers of (...) the sixteenth and seventeenth centuries, whose views on the right to life, its relation to the right to property, and the state of nature resembled those ideas already developed by Ockham approximately three hundred years earlier. (shrink)

This practical guide features thirty-three mindfulness exercises centered on healing for the Black community, each focusing on the systemic challenges that people of color face and designed to deal with the emotions these experiences create.