Gibbon advirtió que es raro que el anticuario y el filósofo se fundan felizmente, pero Jacob Bernays (1824-1881) encarnó ejemplarmente esa figura, a la que añadió la fidelidad al judaísmo. Discípulo de F. Ritschl —el maestro de Nietzsche y Rohde— y amigo de T. Mommsen, llegó a tener un dominio completo de la filología y sus repercusiones en la actualidad. Su interés por Gibbon se manifestó en numerosas conferencias y en las notas de trabajo que traducimos a continuación, de (...) las que Arnaldo Momigliano escribió que no habían perdido su valor cien años después; más de medio siglo ha pasado desde esa apreciación inalterable. El texto, que reproducimos literalmente sin intervención editorial, se encuentra en _Gesammelte Abhandlungen von Jacob Bernays_, ed. de H. Usener, Verlag von Wilhelm Hertz, Berlín, 1885, vol. 2, pp. 206-254. Entre corchetes figuran las aclaraciones del editor alemán (su gran discípulo Usener). Agradecemos al profesor Venancio Andreu Baldó la revisión de la traducción. (shrink)

Wigner's quantum-mechanical classification of particle-types in terms of irreducible representations of the Poincaré group has a classical analogue, which we extend in this paper. We study the compactness properties of the resulting phase spaces at fixed energy, and show that in order for a classical massless particle to be physically sensible, its phase space must feature a classical-particle counterpart of electromagnetic gauge invariance. By examining the connection between massless and massive particles in the massless limit, we also derive a classical-particle (...) version of the Higgs mechanism. (shrink)

We address a long-standing debate over whether classical magnetic forces can do work, ultimately answering the question in the affirmative. In detail, we couple a classical particle with intrinsic spin and elementary dipole moments to the electromagnetic field, derive the appropriate generalization of the Lorentz force law, show that the particle's dipole moments must be collinear with its spin axis, and argue that the magnetic field does mechanical work on the particle's elementary magnetic dipole moment. As consistency checks, we calculate (...) the overall system's energy-momentum and angular momentum, and show that their local conservation equations lead to the same force law and therefore the same conclusions about magnetic forces and work. We also compute the system's Belinfante-Rosenfeld energy-momentum tensor. (shrink)

Any realist interpretation of quantum theory must grapple with the measurement problem and the status of state-vector collapse. In a no-collapse approach, measurement is typically modeled as a dynamical process involving decoherence. We describe how the minimal modal interpretation closes a gap in this dynamical description, leading to a complete and consistent resolution to the measurement problem and an effective form of state collapse. Our interpretation also provides insight into the indivisible nature of measurement—the fact that you can't stop a (...) measurement part-way through and uncover the underlying 'ontic' dynamics of the system in question. Having discussed the hidden dynamics of a system's ontic state during measurement, we turn to more general forms of open-system dynamics and explore the extent to which the details of the underlying ontic behavior of a system can be described. We construct a space of ontic trajectories and describe obstructions to defining a probability measure on this space. (shrink)

Market metaphors have come to dominate discourse on medical practice. In this essay, we revisit Peter Berger and colleagues’ analysis of modernization in their book The Homeless Mind and place that analysis in conversation with Max Weber’s 1917 lecture “Science as a Vocation” to argue that the rise of market metaphors betokens the carry-over to medical practice of various features from the institutions of technological production and bureaucratic administration. We refer to this carry-over as the product presumption. The product presumption (...) foregrounds accidental features of medicine while hiding its essential features. It thereby confounds the public understanding of medicine and impedes the professional achievement of the excellences most central to medical practice. In demonstrating this pattern, we focus on a recent article, “Physicians, Not Conscripts—Conscientious Objection in Health Care,” in which Ronit Stahl and Ezekiel Emanuel decry conscientious refusals by medical practitioners. We demonstrate that Stahl and Emanuel’s argument depends on the product presumption, ignoring and undermining central features of good medicine. We conclude by encouraging conscientious resistance to the product presumption and the language it engenders. (shrink)

A small number of minor typographical issues arose during the proofing process. The corrections are posted here.

The use of Internet to aid research practice has become more popular in the recent years. In fact, some believe that Internet surveying and electronic data collection may revolutionize many disciplines by allowing for easier data collection, larger samples, and therefore more representative data. However, others are skeptical of its usability as well as its practical value. The paper highlights both positive and negative outcomes experienced in a number of e-research projects, focusing on several common mistakes and difficulties experienced by (...) the authors. The discussion focuses on ethics and review board issues, recruitment and sampling techniques, technological issues and errors, and data collection, cleaning, and analysis. (shrink)

This article, based on extensive empirical research and occasioned by the centennial of both the present journal Archiv für Religionspsychologie and its owner, the International Association for the Psychology of Religion, deals extensively with the activities in the psychology of religion of Wilhelm Stählin, the prime force behind the IAPR and founding editor of the AfRp. The article discusses Stählins profound methodological contributions to the literature. It analyses the rather informal “founding” of the IAPR on June 10, 1914 and describes (...) its aims and first activities. Sadly, what had started so promising was destroyed by World War I: the most active members of the board were drafted into the army and had no time left at all for any activities in the field of the psychology of religion. As a consequence of the economic misery in Germany after the war, there was even no paper available to print a next volume of the AfRp until 1921. In the preface to that volume, Stählin articulated his inability to say anything about a possible future of both AfRp and IAPR. Paradoxically, the beginning had become an end, and should only in 1928 be followed by a new start. (shrink)

This article deals with the contributions to the psychology of religion made by Dr. Marianne Beth , an almost totally forgotten pioneer of the psychology of religion. The article especially contextualizes her initiative to turn “unbelief” into a topic for research in psychology of religion, and describes the tragic end the Nazi reign made to her development and career. Born as the daughter of a prominent Austrian Jewish lawyer living in Vienna, Marianne von Weisl received excellent intellectual training. Initially, her (...) wish to become active in the same field as her father was frustrated by the injunction against women studying law. When this injunction was lifted, she went for a second doctorate in law, her first doctorate having been in the humanities. Marianne Beth became very active in public life ; she travelled and gave lectures and developed a large radius as a prolific author in newspapers and periodicals. Although clearly committed women’s rights, she did not belong to any feminist movement.Her interest in psychology was certainly stimulated by her husband Karl Beth , a professor of systematic theology, who developed an increasing interest in both history and the psychology of religion. In fact, psychology of religion seems to have become the field in which the couple collaborated intellectually most. They were both involved in the founding of a “research institute” for the psychology of religion, of an international society for the psychology of religion, and of a journal for the psychology of religion. All these activities took place from the apartment of the Beths in Vienna, where the preparations for the First International Congress for the Psychology of Religion also occurred. That congress had as its theme; “the psychic causes of unbelief”. Even earlier than her husband, Marianne Beth had published on the topic of unbelief. Her interest may have been triggered by a call for papers by the internationally renowned Kant-Society. The Society issued a prize for a treatise on “the psychology of belief” in 1928, which Marianne Beth then won. It is also possible, however, that the call for papers had been triggered after her initial publications on the subject. Her paper was published in the well-known journal Kant-Studien.There was a plan to publish the contributions to the 1931 congress in Vienna in book form in a series of three volumes, but only one was published, probably due to financial problems. The rest of the papers presented were published in the Zeitschrift für Religionspsychologie, edited by the Beths. As her publications since then show, she grew increasingly interested in empirical topics and approaches, and was broadly read in contemporary psychology. She authored numerous contributions to the Zeitschrift für Religionspsychologie. However, when Nazi-Germany annexed Austria in 1938, she left the country for the United States, taking both her children with her. Shortly afterwards, Karl Beth was also obliged to follow his family into exile. In the US, neither had any opportunity to pursue their interests in the psychology of religion; Marianne taught sociology briefly and German; Karl taught “comparative theology”.Nevertheless, Marianne Beth’s impulse to turn “unbelief” into a research topic in the psychology of religion did have some lasting influence: the work of better-known psychologists of religion such as Rümke, Pruyser and Vergote are indebted to her, at least indirectly, as this article tries to show. (shrink)

This paper offers a psychobiographical study of the connection between the life and work of Heije Faber , the internationally best known Dutch psychologist of religion. Initially, Faber studied theology, qualifying in philosophy of religion; in later years, he studied psychology . As a politically active pastor, he had to hide from the Nazi-occupation of The Netherlands during World War II. In 1970 he became the first professor of the psychology of religion at a Dutch theological faculty. Faber was interested (...) in a psychoanalytic approach to religion, by the end of his life particularly in selfpsychology as developed by Heinz Kohut. There is a curious contradiction in his work: although Faber employs several types of psychology in his autobiography to interpret aspects of his own development, he neglects the Kohutian psychology that he had himself helped to introduce to The Netherlands. This article tries to solve the paradox and suggests some psychological hypotheses as to the relationship of Faber psychodynamics and his contribution to psychology. (shrink)

Criticizing some psychological approaches that speak in too general terms about both music and religion, this article turns to a precise empirical observation and asks what psychology might possibly contribute to its understanding, after first necessarily questioning what terms such as ‘religion’, ‘religious music’, ‘religious experience’ encompass. Given the nature of the leading question, a cultural–psychological approach is chosen. After refuting a number of commonly heard assertions, and drawing on a number of psychological theories, the article then discusses several empirical (...) observations and argues that contemporary psychology has indeed achieved some progress in dealing with classical questions. (shrink)

This article, based on extensive empirical research and occasioned by the centennial of both the present journal Archiv für Religionspsychologie and its owner, the International Association for the Psychology of Religion, deals extensively with the activities in the psychology of religion of Wilhelm Stählin, the prime force behind the IAPR and founding editor of the AfRp. The article discusses Stählins profound methodological contributions to the literature. It analyses the rather informal “founding” of the IAPR on June 10, 1914 and describes (...) its aims and first activities. Sadly, what had started so promising was destroyed by World War I: the most active members of the board were drafted into the army and had no time left at all for any activities in the field of the psychology of religion. As a consequence of the economic misery in Germany after the war, there was even no paper available to print a next volume of the AfRp until 1921. In the preface to that volume, Stählin articulated his inability to say anything about a possible future of both AfRp and IAPR. Paradoxically, the beginning had become an end, and should only in 1928 be followed by a new start. (shrink)

Molecular chaperones in cells constantly monitor and bind to exposed hydrophobicity in newly synthesized proteins and assist them in folding or targeting to cellular membranes for insertion. However, proteins can be misfolded or mistargeted, which often causes hydrophobic amino acids to be exposed to the aqueous cytosol. Again, chaperones recognize exposed hydrophobicity in these proteins to prevent nonspecific interactions and aggregation, which are harmful to cells. The chaperone‐bound misfolded proteins are then decorated with ubiquitin chains denoting them for proteasomal degradation. (...) It remains enigmatic how molecular chaperones can mediate both maturation of nascent proteins and ubiquitination of misfolded proteins solely based on their exposed hydrophobic signals. In this review, we propose a dynamic ubiquitination and deubiquitination model in which ubiquitination of newly synthesized proteins serves as a “fix me” signal for either refolding of soluble proteins or retargeting of membrane proteins with the help of chaperones and deubiquitinases. Such a model would provide additional time for aberrant nascent proteins to fold or route for membrane insertion, thus avoiding excessive protein degradation and saving cellular energy spent on protein synthesis. Also see the video abstract here: https://youtu.be/gkElfmqaKG4. (shrink)

Three ethical conflicts in particular are paradigmatic of what we define as “clerkship ethics.” First, a distinction that differentiates the clerkship student from the practicing physician involves the student’s principal role as a learner. The clerkship student must skillfully balance her commitment to her own education against her commitment to patient care in a fashion that may compromise patient care. While the practicing physician can often resolve the tension between these two goods when they come into conflict, the clerkship student (...) is left with a more ambiguous set of choices. Second, evaluative scrutiny during clinical clerkships often forces medical students to balance doing what is morally fitting against the perceived expectations of the medical teams in which they work. Third and finally, a deeply entrenched culture of medical hierarchy presents a particular challenge to innovation and improvement in ethics education during the clerkship years. Students regard faculty as exemplars, but are not provided with the tools to assess when technical medical competence is not matched by moral competence; moreover, these faculty are unlikely to have experienced the ethics education in which students are asked to demonstrate mastery. (shrink)

In 2014, the International Association for the Psychology of Religion will have its centennial, and so will its scientific journal, the present Archive for the Psychology of Religion [ Archiv für Religionspsychologie, ARp]. This first article on IAPR's history analyses the fate of the forerunner of ARp, which was published from 1907-1913. When psychology in general began to develop as an empirical, research-based “scientific discipline” since the midst of the 19th century, the psychology of religion became a prominent application of (...) that “new” science of psychology, involving many of the founding fathers of present day psychology. Shortly after evoking these beginnings, the focus of the present article turns to the development of early scientific infrastructure for the psychology of religion. While the psychology of religion was initiated by European scholars such as Fechner and Wundt, it was the organizer of American psychology in general who started the first journal in this field, G. Stanley Hall. Through his European admirer Gustav Vorbrodt, Hall's journal may have been an inspiration to the founding of the first European journal for the psychology of religion, the German-speaking Zeitschrift für Religionspsychologie. Most likely the psychiatrist Johannes Bresler took the initiative to start this journal and had invited pastor Gustav Vorbrodt, who had already repeatedly and vigorously called for psychological study of religion, to join him as editor. Consequently, the subtitle of the journal was ‘Grenzfragen der Theologie und der Medizin [ Boundary Questions in Theology and Medicine].’ The present paper discusses both Vorbrodt's and Bresler's work in the realm of the psychology of religion, as it does the contributions of two further editors; the philosopher-historian of religion Georg Runze, an honorary professor at Berlin University, and Otto Klemm, a collaborator of Wilhelm Wundt and later the director of the latter's psychological laboratory in Leipzig and the first to hold a professorship for applied psychology. Several reasons are discussed to answer the question why the Zeitschrift für Religionspsychologie ceased publishing. Based on empirical-archival research, special attention is given to scholarly disagreements behind the transition of the Zeitschrift für Religionspsychologie to the new Archiv für Religionspsychologie. (shrink)

Methods to facilitate co-production in mental health are important for engaging end users. As part of the Technology for Healthy Aging and Wellbeing initiative we organized two interactive co-production workshops, to bring together older adults, health and social care professionals, non-governmental organizations, and researchers. In the first workshop, we used two activities: Technology Interaction and Scavenger Hunt, to explore the potential for different stakeholders to discuss late life mental health and existing technology. In the second workshop, we used Vignettes, Scavenger (...) Hunt, and Invention Test to examine how older adults and other stakeholders might co-produce solutions to support mental wellbeing in later life using new and emerging technologies. In this paper, we share the interactive materials and activities and consider their value for co-production. Overall, the interactive methods were successful in engaging stakeholders with a broad range of technologies to support mental health and wellbeing and in co-producing ideas for how they could be leveraged and incorporated into older people’s lives and support services. We offer this example of using interactive methods to facilitate co-production to encourage greater involvement of older adults and other under-represented groups in co-producing mental health technologies and services. (shrink)

In their target article, Millum and Bromwich situate their article against a backdrop of well-documented empirical research demonstrating that many participants have variable and often poor...

Biographical Introduction But for the better Understanding of all this, we are to take ... our Rise a little higher and to premise some things which fell ...