The literature on ethics and user attitudes towards AVs discusses user concerns in relation to automation; however, we show that there are additional relevant issues at stake. To assess adolescents’ attitudes regarding the ‘car of the future’ as presented by car manufacturers, we conducted two studies with over 400 participants altogether. We used a mixed methods approach in which we combined qualitative and quantitative methods. In the first study, our respondents appeared to be more concerned about other aspects of AVs (...) than automation. Instead, their most commonly raised concerns were the extensive use of AI, recommender systems, and related issues of autonomy, invasiveness and personal privacy. The second study confirmed that several AV impacts were negatively perceived. The responses were, however, ambivalent. This confirms previous research on AV attitudes. On one hand, the AV features were perceived as useful, while on the other hand, their impacts were negatively assessed. We followed theoretical insights form futures studies and responsible research and innovation, which helped to identify that there are additional user concerns than what has been previously discussed in the literature on public attitudes and ethics of AVs, as well what has been envisioned by car manufactures. (shrink)

We propose that distinct leadership competencies differ in their development over time. Extending the integrative model of leader development (Day, Harrison, & Halpin, 2009), we further propose that leader identity will form complex relationships with leadership competencies over time. To test these propositions, we use longitudinal data (i.e., five month, four measurement points) of the 80 in total high-potential executives in a corporate leadership development program. We find significant difference in the initial levels and changes of eight distinct leadership competencies. (...) We also find that leader identity relates to the development of certain – but not all -- leadership competencies. Finally, we demonstrate the importance of developing leadership competencies by linking them to career advancement (i.e., job promotion). These findings are discussed in light of their theoretical and practical implications. (shrink)

The article is a discursive analysis of medical, ecclesiastic and lay articles on women's hysteria published in Slovenia between 1877 and 1935. The analysis shows which discourses of women's hysteria dominated across Europe at the turn of the century and how they influenced the construction of the image of female biological and mental inferiority. Special attention is paid to the issue of how far the medical discourse on hysteria helped to justify the gendered division between the public and private realm. (...) The article presents the wider framework of the medicalization of women across Europe at that time, and tries to trace the ideas which mostly influenced medical doctors in Slovenia. The medical construction of women's hysteria has to be understood in conjunction with the construction of the social space in which segregation of ‘social deviants’ took place. The spread of hysteria went hand in hand with the psychiatric institutionalization, the pathologization of sexuality and the eugenic movements which appeared in different parts of Europe, to differing degrees, but which all influenced and gendered the everyday life of women and men. (shrink)

Although respect and human presence are frequently reported in nursing literature, these are poorly defined within a nursing context. The aim of this study was to examine the differences, if any, in the perceived frequency of respect and human presence in the clinical care, between nurses and patients. A convenience sample of 1537 patients and 1148 nurses from six European countries (Cyprus, Czech Republic, Finland, Greece, Hungary and Italy) participated in this study during autumn 2009. The six-point Likert-type Caring Behaviours (...) Inventory-24 questionnaire was used for gathering appropriate data. The findings showed statistically significant differences of nurses’ and patients’ perception of frequency on respect and human presence. These findings provide a better understanding of caring behaviours that convey respect and assurance of human presence to persons behind the patients and may contribute to close gaps in knowledge regarding patients’ expectations. (shrink)

It is possible to pose many difficult and fascinating problems and criticisms for the various theses and arguments in Escape from Leviathan (EfL). This occurred while writing it, and various sharp minds did it on reading drafts or the final product. However, some reviews misunderstand, or ignore, what is written and reassert conventional views. But it is best to answer all published criticisms if only to show how they fail, lest anyone thinks they are sound, and even poor criticisms can (...) sometimes elicit elucidation. Thus, we now turn to the review. (shrink)

The purpose of this paper is to offer evidence for a set of related formulaic expres- sions meaning ‘bond and blow’, ‘of binding and smiting’, and ‘the substitute for binding and smiting’ in Luvian cuneiform texts of the second millennium bCe. The passages where the relevant formulae are attested have resisted a coherent interpretation thus far. Our argumentation is three-pronged. First, we resort to the combinatorial method to show that these formulae occur in the vicinity of other merisms, and therefore (...) are likely to constitute the same figure of speech. Further- more, we endeavor to demonstrate based on context that they denote something related to strong physical impact. The argument involves a great deal of restored text, but although voluminous, the contexts are so repetitive that the restorations appear warranted. Second, we use the etymological method in order to justify the claim that the roots supplying their reflexes to our formulae are Proto-Indo- European *seh2 ‘to bind’ and *wedh ‘to strike, smite’. The derivation of each of the derivatives occurring in the bipartite merisms under discussion is addressed in some detail, and additional evidence from a Luwian hieroglyphic inscription kululu 1 is adduced to flesh out our hypothesis. Third, we provide typological discussion facilitating the interpretation of “binding” and “smiting” in the context of the Hittite-Luvian antiwitchcraft rituals. It turns out that hostile witchcraft has a potential to both “bind” and “smite” the body parts of its victim. As a whole, the paper represents a contribution to the ongoing decipher- ment of the Luvian language. (shrink)

“Stab, smite, slay!” These are not the words of Bashar al-Assad telling his forces how they should deal with the Syrian rebel movement, or indeed those of any other contemporary political leader, but rather the words of Martin Luther exhorting the German nobility to a harsh response to the peasants' rebellion of 1524–1525. His writings show that he sympathized with many of the peasants' grievances so long as these did not issue in rebellion, but when they turned to force of (...) arms, he responded sternly. This was not a peculiarity of Luther. Consider the following from an English courtier, Thomas Churchyard, writing admiringly of the treatment of Irish rebels in 1579 by Sir Humphrey Gilbert, commander of the English army sent to put down the rebellion: He further tooke this order infringeable, that when soever he made any ostyng [military campaign], or inrode, into the enemies Countrey, he killed manne, woman, and child, and spoiled, wasted, and burned, by the grounde all that he might, leavyng nothing of the enemies in saffetie, whiche he could possiblie waste, or consume. (shrink)

This chapter clarifies important component of alignment in character creation and development. It demonstrates an application of moral philosophy and introduces ethical dilemmas that allow players to make meaningful moral choices leads to a more rewarding gaming experience. The chapter highlights philosophy's most enduring and frustrating questions. According to Dungeons Dragons (DD), the alignment is an element of the player's character sheet that clarifies their worldview and moral outlook. It is also a category that can limit character class and an (...) aura that allows spells or abilities to detect a character's moral outlook – and if necessary “smite” that evil (or good) into oblivion. The DD attracts imaginative players. A party is likely be filled with virtuous paragons, nefarious knaves, and pragmatists. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:RANSOM'S GOD WITHOUT THUNDER: REMYTHOLOGIZING VIOLENCE AND POETICIZING THE SACRED Gary M. Ciuba Kent State University From tree-lined Vanderbilt University of 1930 Nashville, the modernist poet and critic John Crowe Ransom longed to hear in his imagination the God who thundered fiercely in ancient Greece, Rome, and Israel. The God of sacrifice who in Homer's Iliad, "his thunder striking terror," received libations from the warring armies (230). The God (...) of jealousy who in Aeschylus' Prometheus Bound "drove the sleepless thunderbolt, / plunged the fire spurting shaft/ down" on Typhon for defying heaven with his violence (46). The God of vengeance who in Ovid's Metamorphoses sent "blinding / Thunder [to shake] Olympus, and Pelim / Thrust down by heaven's bolt crashed over Ossa" when the giants piled mountain upon mountain to reach Jove's throne (35). The God ofviolence who in Psalm 78:48 delivered the cattle ofthe obstinate Egyptians "to the hail, and their flocks to hot thunderbolts" or who in 1 Samuel 7:10 "thundered with great thunder" to smite the Philistines. In God Without Thunder: An Unorthodox Defense of Orthodoxy Ransom attacked the modern heresy that deprived the deity ofsuch awful might and summoned Americans to live under a new myth of sacred violence. IfRansom listened with the ears ofthe Methodist faith in which he had been raised, he might have heard how the god of old was muted at the university where he studied and later taught. Ten years before Ransom was born, Methodist-sponsored Vanderbilt had eliminated the lectureship of naturalist Alexander Winched because hisPre-Adamites had challenged the Creation story in Genesis. But in 1914, when Ransom returned to his alma Gary M. Ciuba41 mater to begin more than two decades of teaching there, the Methodists ended their affiliation with Vanderbilt because of a dispute about church governance of the university (Bailey 9-10, 31-4). When the Scopes Trial caused a furor in 1925, Ransom was invited by Vanderbilt to condemn the Fundamentalists to the southeast in Dayton. He refused-not because he sided with the anti-Darwinists but because he believed that the tyranny of science was threateningthe poetic foundation ofreligion (Quinlan 40, n. 3). Ransom's thunderless plight was virtually imagined by H.L. Mencken, one of the most stinging critics of the creationists, when in 1922 he penned a tongue-in-cheek lament forthe passing ofthe ancient deities. "Where is the graveyard of dead gods? What lingering mourner waters their mounds? There was a time when Jupiter was the king ofthe gods, and any man who doubted his puissance was ipso facto a barbarian and an ignoramus," Mencken mock-elegized in "Memorial Service." "But where in all the world is there a man who worships Jupiter today?" (95). God Without Thunder provides the answer to Mencken's archly lugubrious question: it is John Crowe Ransom. Grieving the demise ofthe deity ofyore, Ransom's treatise on the religious imagination heralds a one-man revival of Jupiter Tonans. Ransom believes that the god ofantiquity has been muffled bythe spirit of scientific abstraction that reigns notjust in Tennessee but across all of America.7 Hetraces this modern cult ofthe mind beyond the current efforts ofreligion to seek a rapprochement with biology and physics; beyond the science-driven Prometheus of Shelley, the rationalism of the Protestant Reformation, and the inquiry of Copernicus; beyond the errors of early Christianity, to a kind of primal sin. Humans have used their intelligence first to set themselves above nature, then to order the world according to their ways, and finally to exploit all ofcreation for their use. Demystified by science, thunder has become not the mighty weapon ofthe ancient God who tolerated no rivals but only the noise of heated and expanding air. Ransom views science as having such ultimacy that it exercises a mimetic function: it provides Girardian models for desire. "Science directs us to amuse ourselves, between desires," Ransom writes, "by simulating 7 Louis Rubin reads Ransom's "Armageddon" as a poetic companion piece to God Without Thunder, for it tells how divine wrath has been compromised amid the suavities of the modern world At the apocalyptic battle of the poem's title, a militant... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Persians TIMOTHEUS (Translated by John Warden)... urging on their floating bronze-beaked chariots ram by ram furrowing the waves with pointed teeth....... with humped heads stripped away arms of fir, thumped ’em on the left, mariners tumbled, smashed ’em on the right in their pinewood towers, back on their feet again. Ha! Tear off flesh to their rope-bound ribs, sink ’em with thunderbolts, rip away gilded splendour with iron-helmed (...) rams. Thonged javelins fly fire-like, shafts trembling in pierced limbs, wood slivers ablaze long-winged brazen-headed, slaughtered victims swarm. ◊♦◊ Sea with glass-green hair its furrows stained with blood; shouts of victors, screams of vanquished; the barbarous fleet borne away over the fish-crowned gleaming curves of Amphitrite’s breast. ◊♦◊ Lord of a daywide land, islander out for a sail ha! listing, tipping, arms and feet arion 28.1 spring/summer 2020 96 the persians thrashing in the buffeting waves, cries to the sea god, “Father...” Winds drop and veer, smite him on the other side. No Bacchus poured that liquid into his wine jar belly. He vomits up the boiling sea flood, screaming through clenched teeth against the defiling sea: “Was once not enough to have your proud neck yoked with bonds of hemp? See, now my lord will churn you with pine trees born in the mountains, encompass your watery plains with mariners, you madcap, long-loathed, faithless plaything of the swift-surfing winds.” Gasps out the words and a disgusting stream of sour sea water comes belching from his belly. ◊♦◊ Homeward they scurry, the Persian fleet, the foreigners squadron smashing into squadron in the long-necked strait jolts from their hands their mountain feet, leap from their mouths their gleaming helpmates; bodies without breath, without light, festoon the starsprent sea, weigh down the headlands. Survivors on the shore sit naked and freezing, tears dripping from their howled laments. Possessed by the dirge-song of grief, they keen and beat their breasts: “O vales of Mysia with your trees like a woman’s hair, take me home. For the winds are carrying me away. Timotheus 97 Never will the dust of earth receive my body....... in a cave where nymphs are born, below the ocean floor. Protect me from Helle, ship-bridged bringer of war. Had my lord not built that far-travelled causeway, never would I have come from Tmolus or Lydian Sardis to keep at bay the Greek war god. But now where shall I find sweet refuge from unbending fate? Who will free me from suffering and bring me home to Troy? Could I but fall at the ivy-robed knees of the Queen, the Mountain Mother, embrace her lovely arms and pray: ‘Goddess of golden hair, mother, I beg you rescue me, rescue me from the devious steel that slits the throat, from the wave-skimming gales, ship breakers, from Boreas that freezes by night. The winds will dash me to pieces. Already the cruel waves have torn the clothing from my body. Now I shall lie wretched, my flesh a feast to the tribes of birds.’” ◊♦◊ See a Greek with a sword of iron grab a man from Celaeno, rich in flocks, bereft in battle, drag him by the hair. Arms twined around knees, he breaks the seal of his lips seeking Greek in the shrill voice of Asia: Listen Mister not me why come. Not me, no never, big master send me, me no never come fight. Stay home Sardis, Sousa, Ecbatana. Great god Artemis 98 the persians Ephesus guard me. Swift-running backward-running they pursue their flight, cast from their hands the twin-mouthed javelins, tear the flesh from their faces, rip from their breasts their sumptuous Persian gowns, raise in one voice their Asiatic wailing. Those round the King are loud in panic at the coming disaster. The King looks down at the mingled host in flight, falls to his knees, defiles his body. Tossed in fate’s waves he speaks: Root and branch my house has fallen! The flaming ships of the Greeks have slain the flower of our youth. There is no way home, our ships consumed by the blazing might of harsh... (shrink)