Although previous work has linked parent autonomy support to the development of children’s executive function skills, the role of specific autonomy-supportive behaviors has not been thoroughly investigated. We compiled data from four preschool-age samples in the Midwestern United States to examine three relevant autonomy-supportive behaviors and their associations with child EF. We coded parent autonomy-supportive behaviors from a 10-min interaction between parent and child dyads working on challenging jigsaw puzzles together. Children completed a battery of EF. Overall, child EF was (...) most consistently correlated with the offering choice subscale. Additionally, only the offering choice subscale predicted child EF while controlling for the other autonomy support subscales and child age. These results suggest that parent provision of choice is an especially relevant aspect of autonomy-supportive parenting and may be important to the development of EF in early childhood. Future research should directly measure children’s experience with choice and how it relates to emerging EF. (shrink)

A general consensus has emerged among twentieth-century commentators on the Aeneid that pater ipse…superum must be taken together and understood as referring to the father of the gods and not to Mars, sire of Romulus. What remains a subject of debate is the meaning of honor here and its particular association with Jupiter. Does it betoken the abstraction itself or a concrete manifestation of it? Austin, following Donatus, opts for the former alternative , Norden and R. D. Williams for (...) the latter. Of these the first finds a reference to the Zeus-given sceptre of kings, the second to Jove's thunderbolt. The language of the passage argues in favour of metonymy for two reasons. First, we expect Anchises, when showing off Romulus, to adhere to the pattern he has already set in the two portions of his parade which have preceded. In the case of the initial hero, Silvius, we attend largely to genealogical background . The second segment, a group made up of Procas, Capys, Numitor and Aeneas Silvius, elicits from Aeneas' father a series of exclamations on the valour of their res gestae . Yet each also has a tangible symbol of martial virtus that distinguishes him. (shrink)

In a recent article I observed that Livy sees a dialectic at work in Roman history over the course of the reigns of the first four kings. The first king, Romulus, is associated with physical strength and is devoted to war. His successor Numa is devoted to peace and to the advance of religion, law and the civilizing virtues. The Romulean thesis, having been answered by the Numan antithesis, reasserts itself in the reign of the third king, Tullus Hostilius. (...) This time, devotion to war is even more intense: Tullus is ferocior than Romulus. Excessive devotion to war, however, entailed the neglect of other things: towards the end of his reign, during a plague to which he himself eventually fell victim, Tullus turned to religion, hoping that the gods would end the pestilence if he could balance his Romulean devotion to war with a Numan concern for sacra. But his efforts were too late and inept. It was not until the reign of the fourth king, Ancus Marcius, that a synthesis was achieved. Ancus had a medium ingenium that fused the Romulean and Numan tendencies. The adoption of the ius fetiale by the Livian Ancus symbolizes this synthesis: the ius fetiale was a martial ritual, but it also acknowledged the Numan claims of religion and right. (shrink)

It is no longer the fashion to imagine Herodotos a liar when he tells marvellous stories, for some of his most extraordinary statements have long since been shown to contain at least a substantial measure of truth. It is perhaps not sufficiently realized, however, that on occasion he misleads his readers and himself by too much critical unbelief in his materials and consequent application of the crude methods of mythological investigation then current. In other words, he often rationalizes in the (...) only way then possible, superficially altering the story so as to rid himself of the incredible details, or at all events, as I think, attributing to the actors motives which a somewhat drily rational mind could understand and approve or condemn. It is of course well known that at least the former method was a commonplace of the sophists, whose influence on Herodotos is manifest and widespread; it has been said, indeed, that it is much older than they and characteristically Ionic. L. Radermacher finds traces of it in the Odyssey itself and adds that, although we can sometimes catch the rationalizer at work, we cannot be sure of always doing so and ‘müssen annehmen, dass der Glaube an die Geschichtlichkeit ihrer Sage manche griechischen Autoren früh verführt hat, sie geschichtlicher zu erzählen als eigentlich erlaubt war’. This is a true and useful statement. Modern criticism has long learned to set aside ancient allegorizations of myths, about which I need say nothing, for the subject has been repeatedly and well handled by my colleague, Dr. J. Tate; it has often, however, confused ancient interpretation of myth with ancient criticism of saga. Euhemerism indeed is usually recognized for what it is, although even this is not always so; but uixere inepti ante Euhemerum multi, and their efforts are by no means always distinguished either from allegorizing or from real sagas. For an example of the former confusion I may refer to Stallbaum's note on Plato, Phaedrus, 29 C-D, where the reader is referred to the account given by Lobeck of the rise and growth of allegorization. But Plato says nothing at all of allegories in this passage. He quotes, with ironical admiration of its ‘wisdom’, a version of the story of Boreas and Oreithyia according to which she. was knocked off the Areiopagos, or some other place, by a strong north wind, and so was killed and consequently said to have been carried away by Boreas. He adds that it would be a laborious and dismal business to go through all the tales of wonder in that way, rationalizing the Hippocentaurs, Gorgons, Chimaira, Pegasos, and the rest out of existence; a wise saying which was uttered in vain for Palaiphatos and his kind. However, most moderns know a myth from a saga and an allegory from a crude rationalization which accepts the story as true except for the incredibilities and is quite ready to believe, for instance, in Romulus if we will but postulate that he was not snatched up to heaven but murdered and his body hidden. There is a much more subtle snare, consisting of a story which, although rationalized, is well told, and Herodotos in this respect can be a notable offender, for he never tells a story ill. (shrink)

Scholars often turn to Livy’s famous digression on Aulus Cossus and the spolia opima (4.17–20) to shed light on his larger political inclinations. These readings generally regard Livy as either an Augustan (or at least a patriotic Roman) or an apolitical skeptic. Yet neither view, I argue, fully explains the Cossus affair. What is needed is an interpretation that recognizes the political nature of the Cossus digression and its skepticism toward Augustus. Attending to Livy’s rhetorical strategy in the digression allows (...) us to see it as an instance of oblique criticism of Augustus and his control over Roman life. The explanatory power of this reading extends to episodes from the life of Romulus as well. I argue Livy uses these stories to make a theoretical argument about the nature of despotism, namely, that it seeks to control narratives of the past just as much as it aims for political domination. (shrink)

The winning of the ultimate military honour of spolia opima, spoils taken personally from an enemy commander killed by a Roman commander, traditionally occurred only three times in Roman history, the winners being Romulus in the legendary period, A. Cornelius Cossus in either 437 or 426 and M. Claudius Marcellus in 222 B.C.1 The dedication-place of these special spoils was the temple of Jupiter Feretrius on the Capitol, traditionally founded by Romulus for the purpose, and considered the oldest (...) temple in Rome : the god was said to draw his name either from the fact that the spolia opima were carried up to the Capitol by the victorious general in person, or from the fact that the general had to strike down his opposite number before such spoils could be won. (shrink)

Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} In this essay I intend to explore the relationship between the enlightenment and communication in Kant and those ideas through which he construes the enlightenment not as a process focused on the rationalization of the individual but as a collective one that require communication. In this context I will show (...) the role that Kant gives to the idea of change in religion both as organization and doctrine. The basis of this approach is to reconsider the core of Kant’s distinction between public use of reason and private use of reason and link it thus clarified, to questions raised by religious change. (shrink)

William O. Stephens is to be applauded for the way in which he presents and analyzes some paradigmatic Stoic arguments, and thus defends Stoicism from the misplaced charges of Jim Cheney. Nonetheless, Stephens’ individualist interpretation of what he calls Stoic “logocentrism” obscures key features of the Stoics’ theory of value and their related ethic and metaphysic. Once the Stoics are allowedto speak for themselves, it emerges that they adhered to a holistic axiology, that for them virtue lay in conformity with (...) cosmic nature, and that the standard charges of anthropocentrism and blindness to natural beauty, often wielded by environmental philosophers against them, are misguided. (shrink)

The American Journal of Bioethics, Volume 12, Issue 2, Page 30-31, February 2012.

O presente artigo tem como propósito discutir sobre as origens e os desdobramentos da maquinação na história do pensamento ocidental. Para tanto, fazemos uma leitura ontológica-fenomenológica da questão da técnica a partir das meditações de Heidegger, sobretudo na obra Contribuições à Filosofia, publicada em 1989. As reflexões aqui presentes pensam a maquinação como uma disposição que, em sua gênese, revela-se como um acontecimento além da força e da vontade do homem, destacando o abandono e o esquecimento do ser como eventos (...) fundantes da história. Buscamos evidenciar o verdadeiro sentido da condição histórica dos entes no contexto contemporâneo ao demonstrarmos como o ocultamento e a ausência do ser representam o fundo originário da existência. Assim, o ponto fundamental deste texto é a indicação de que o vigor da ausência essencial pode possuir robustez mais profunda do que a presença de qualquer ente. (shrink)

Ainda pouco estudada, a última fase do pensamento de Michel Foucault traz contribuições inegáveis ao debate ético e político de nossa época, sobretudo por enfatizar o papel do indivíduo e das coletividades nas lutas de transformação das estruturas de poder ora vigentes. Os modos de ser das lutas de resistência, sua importância no quadro referencial do último Foucault, revelam uma dimensão política antes insuspeitada em sua obra. Essa dimensão, para além da analítica do poder, concede aos pequenos e múltiplos movimentos (...) de contestação papel importante e decisivo para o futuro da vida sociopolítica, fora do quadro programático dos partidos políticos estabelecidos e das formas de ação instituídas. O que nos leva a retomar, a partir de novos referenciais teóricos, a discussão sobre o potencial revolucionário ainda possível da atualidade. (shrink)

Pentecostals can be understood as contemporary Christian mystics, and doing so can aid one in both understanding and caring for them. The task of understanding them is facilitated by this category in that it allows one to inhabit a different mindset from what is typical in contemporary settings. Pentecostalism and charismatic movements work out of distinct, fundamental claims that together work as a kind of worldview, one that operates from a hyperawareness of God’s presence and a sensed empowerment of the (...) mystic’s self. The task of caring for them should honor these claims all the while being open to the Spirit’s presence and work. (shrink)

Este artigo compreende relações entre os termos elencados no título a partir do texto “Science, magie et philosophie” de Eric Weil. Para tanto, ele se estrutura em três diferentes momentos. No primeiro, procuramos os fundamentos dos argumentos de Weil ao recolocar a relação entre ciência e magia como visões de mundo que coincidem naquilo que uma mantinha como promessa e que a outra alcançou como realização. Depois, vemos a passagem da theôria da ciência antiga à teoria das ciências modernas e (...) as questões em torno da possibilidade de uma visão compreensiva da realidade. Por fim, tomamos a questão do sentido da magia moderna, reconhecendo o seu caráter irrecusável e, ao mesmo tempo, à necessidade da filosofia como condição para pensar o dilema da coexistência das demandas de uma civilização modelada pela ciência com a persistência das questões do sentido da vida humana. (shrink)

The Perception and Attention Deficit (PAD) model of visual hallucinations is as limited in generality as other models. It does, however, raise an interesting hypothesis on the role of attentional biases among proto-objects. The prediction that neither impaired attention nor impaired sensory activation alone will produce hallucinations should be addressed in future studies by analysing partial correlations between putative causes and hallucinatory effects.

Nowadays, on national and international levels, the law has been increasingly considering local and traditional communities’ role for achieving conservation. In Brazil, for instance, one can see how recent legal rules promote benefits for those local groups who practice low environmental impact activities. Nevertheless, regarding traditional fishing communities that live on the coastal zone, a region where many protected areas have been created lately in Brazil, the positive social effects of those measures are often undermined by the economic and political (...) pressure they suffer. This becomes particularly clear when the problem is seen under the different grades of citizenship people face in Brazil: that is, considering how people can be over-included in the legal system to have mainly access to its benefits, while others are under-included to be mainly dependent on it. It seems that Brazilian coastal fishing communities fall into the latter case, and that would explain how they are subject to many different types of restrictions and responsibilities due to the new legal instruments that are being developed to protect such areas, sometimes causing, for instance, a pressure to remove them from their homes. Conservation in this context, then, is to be understood beyond legal texts and, especially, under the evaluation of the social conditions these populations are submitted to. Therefore, this paper sketches the legal development of Brazilian marine protected areas, points out some examples of conflicts involving traditional fishing communities affected by conservation policies, and conceptualizes the relations of over- and under-inclusion they can be considered as part of. (shrink)

Firms engage in corporate social responsibility (CSR) because they consider that some kind of competitive advantage accrues to them. We contend that resource-based perspectives (RBP) are useful to understand why firms engage in CSR activities and disclosure. From a resource-based perspective CSR is seen as providing internal or external benefits, or both. Investments in socially responsible activities may have internal benefits by helping a firm to develop new resources and capabilities which are related namely to know-how and corporate culture. In (...) effect, investing in social responsibility activities and disclosure has important consequences on the creation or depletion of fundamental intangible resources, namely those associated with employees. The external benefits of CSR are related to its effect on corporate reputation. Corporate reputation can be understood as a fundamental intangible resource which can be created or depleted as a consequence of the decisions to engage or not in social responsibility activities and disclosure. Firms with good social responsibility reputation may improve relations with external actors. They may also attract better employees or increase current employees’ motivation, morale, commitment and loyalty to the firm. This article contributes to the understanding of why CSR may be seen as having strategic value for firms and how RBP can be used in such endeavour. (shrink)

Given the scarcity of educational materials (EM) to guide nutrition education strategies for phenilketonuric (PKU) patients, the goal of the present study was to develop and analyse the appearance and content validity of a EM directed to phenylketonuric children and their caregivers. The EM was evaluated by five professionals with expertise in the management of PKU. The material comprised 20 pages. All categories presented a satisfactory Index of Content Adequacy, meaning that the material was coherent, relevant and well structured. The (...) final Flesch Reading Ease Score index was 77. The ‘ABC of Phenyl’ Manual is appropriate and therefore suitable for use as an adjuvant in the management of phenylketonuria with pediatric patients. (shrink)

This study compares the Internet (corporate web pages) and annual reports as media of social responsibility disclosure (SRD) and analyses what influences disclosure. It examines SRD on the Internet by Portuguese listed companies in 2004 and compares the Internet and 2003 annual reports as disclosure media. The results are interpreted through the lens of a multi-theoretical framework. According to the framework adopted, companies disclose social responsibility information to present a socially responsible image so that they can legitimise their behaviours to (...) their stakeholder groups and influence the external perception of reputation. Results suggest that a theoretical framework combining legitimacy theory and a resource-based perspective provides an explanatory basis for SRD by Portuguese listed companies. (shrink)