Institution
Tokyo Woman's Christian University
Education•Tokyo, Japan•
About: Tokyo Woman's Christian University is a education organization based out in Tokyo, Japan. It is known for research contribution in the topics: Higgs boson & Moduli. The organization has 181 authors who have published 598 publications receiving 8467 citations.
Topics: Higgs boson, Moduli, Usability, Gauge theory, Planar graph
Papers published on a yearly basis
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Conservation International1, International Union for Conservation of Nature and Natural Resources2, Sapienza University of Rome3, Texas A&M University4, Instituto Superior Técnico5, University of Cambridge6, Zoological Society of London7, Arizona State University8, Columbia University9, National Scientific and Technical Research Council10, Wildlife Conservation Society11, Imperial College London12, National University of Tucumán13, University of Tasmania14, University of the Philippines Los Baños15, University of Edinburgh16, Earthwatch Institute17, Drexel University18, Universidade Federal de Minas Gerais19, Global Environment Facility20, University of Alberta21, Smithsonian Institution22, Université de Sherbrooke23, University of Virginia24, Minnesota Department of Natural Resources25, University of Calgary26, James Cook University27, NatureServe28, University of St Andrews29, Australian National University30, University of Montana31, General Post Office32, University of Otago33, Field Museum of Natural History34, Wildlife Institute of India35, Tokyo Woman's Christian University36, National Oceanic and Atmospheric Administration37, University of Aberdeen38, University of the Witwatersrand39, University of Oxford40, Norwegian Polar Institute41, University Centre in Svalbard42, Copenhagen Zoo43, San Diego State University44, University of Alaska Fairbanks45, Manchester Metropolitan University46, National Autonomous University of Mexico47, University of Kent48, City University of New York49, Victoria University of Wellington50, California Academy of Sciences51, Mote Marine Laboratory52, Osmania University53, White Oak Conservation54, Aaranyak55, University of California, Davis56, Museu Paraense Emílio Goeldi57, University of Stirling58
TL;DR: In this paper, the authors present a comprehensive assessment of the conservation status and distribution of the world's mammals, including marine mammals, using data collected by 1700+ experts, covering all 5487 species.
Abstract: Knowledge of mammalian diversity is still surprisingly disparate, both regionally and taxonomically. Here, we present a comprehensive assessment of the conservation status and distribution of the world's mammals. Data, compiled by 1700+ experts, cover all 5487 species, including marine mammals. Global macroecological patterns are very different for land and marine species but suggest common mechanisms driving diversity and endemism across systems. Compared with land species, threat levels are higher among marine mammals, driven by different processes (accidental mortality and pollution, rather than habitat loss), and are spatially distinct (peaking in northern oceans, rather than in Southeast Asia). Marine mammals are also disproportionately poorly known. These data are made freely available to support further scientific developments and conservation action.
1,383 citations
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TL;DR: Japan showed a pervasive tendency to reportedly experience engaging emotions more strongly than they experienced disengaging emotions, but Americans showed a reversed tendency, and Japanese subjective well-being was more closely associated with the experience of engaging positive emotions than with that of disengaged emotions.
Abstract: The authors hypothesized that whereas Japanese culture encourages socially engaging emotions (e.g., friendly feelings and guilt), North American culture fosters socially disengaging emotions (e.g., pride and anger). In two cross-cultural studies, the authors measured engaging and disengaging emotions repeatedly over different social situations and found support for this hypothesis. As predicted, Japanese showed a pervasive tendency to reportedly experience engaging emotions more strongly than they experienced disengaging emotions, but Americans showed a reversed tendency. Moreover, as also predicted, Japanese subjective well-being (i.e., the experience of general positive feelings) was more closely associated with the experience of engaging positive emotions than with that of disengaging emotions. Americans tended to show the reversed pattern. The established cultural differences in the patterns of emotion suggest the consistent and systematic cultural shaping of emotion over time.
671 citations
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TL;DR: North Americans are more likely than Western Europeans to exhibit focused attention, experience emotions associated with independence, and associate happiness with personal achievement, according to a new theoretical framework that assigns a key role to cultural tasks.
Abstract: Informed by a new theoretical framework that assigns a key role to cultural tasks (culturally prescribed means to achieve cultural mandates such as independence and interdependence) in mediating the mutual influences between culture and psychological processes, the authors predicted and found that North Americans are more likely than Western Europeans (British and Germans) to (a) exhibit focused (vs. holistic) attention, (b) experience emotions associated with independence (vs. interdependence), (c) associate happiness with personal achievement (vs. communal harmony), and (d) show an inflated symbolic self. In no cases were the 2 Western European groups significantly different from one another. All Western groups showed (e) an equally strong dispositional bias in attribution. Across all of the implicit indicators of independence, Japanese were substantially less independent (or more interdependent) than the three Western groups. An explicit self-belief measure of independence and interdependence showed an anomalous pattern. These data were interpreted to suggest that the contemporary American ethos has a significant root in both Western cultural heritage and a history of voluntary settlement. Further analysis offered unique support for the cultural task analysis.
485 citations
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TL;DR: Results were interpreted as suggesting that cultural variables can mediate the expression of social anxiety but that both forms of social Anxiety can be found in each sample.
227 citations
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TL;DR: The stereotype of the woman missionary has ranged from the longsuffering wife, characterized by the epitaph Died, given over to hospitality, to that of the spinster in her unstylish dress and wire-rimmed glasses, alone somewhere for thirty years teaching heathen children as discussed by the authors.
Abstract: The stereotype of the woman missionary has ranged from that of the longsuffering wife, characterized by the epitaph Died, given over to hospitality, to that of the spinster in her unstylish dress and wire-rimmed glasses, alone somewhere for thirty years teaching heathen children. Like all caricatures, those of the exhausted wife and frustrated old maid carry some truth: the underlying message of the sterotypes is that missionary women were perceived as marginal to the central tasks of mission. Rather than being remembered for preaching the gospel, the quintessential male task, missionary women were noted for meeting human needs and helping others, sacrificing themselves without plan or reason, all for the sake of bringing the world to Jesus Christ.Historical evidence, however, gives lie to the truism that women missionaries were and are doers but not thinkers, reactive secondary figures rather than proactive primary ones. The first American women to serve as foreign missionaries in 1812 were among the best-educated women of their time. Although barred from obtaining the college education or ministerial credentials of their husbands, the early missionary wives had read their Jonathan Edwards and Samuel Hopkins. Not only did they go abroad with particular theologies to share, but their identities as women caused them to develop gender-based mission theories. Early nineteenth-century women seldom wrote theologies of mission, but they wrote letters and kept journals that reveal a thought world and set of assumptions about women's roles in the missionary task. The activities of missionary wives were not random: they were part of a mission strategy that gave women a particular role inthe advancement of the reign of God.By moving from mission field to mission field in chronological order of missionary presence, Robert charts missiological developments as they took place in dialogue with the urgent context of the day. Each case study marks the beginning of the mission theory. Baptist women in Burma, for example, are only considered in their first decades there and are not traced into the present. Robert believes that at this early stage of research into women's mission theory, integrity and analysis lies more in a succession of contextualized case studies than in gross generalizations.
169 citations
Authors
Showing all 182 results
Name | H-index | Papers | Citations |
---|---|---|---|
Norisuke Sakai | 43 | 263 | 7846 |
Koichi Yazaki | 33 | 141 | 3615 |
Józef H. Przytycki | 32 | 205 | 3673 |
Kin-ya Oda | 29 | 107 | 2737 |
Mayumi Karasawa | 27 | 50 | 3565 |
C.S. Lim | 25 | 84 | 3184 |
Koji Ando | 23 | 77 | 1442 |
Ryuhei Uehara | 22 | 247 | 2058 |
Eri Hashino | 19 | 21 | 805 |
Yoshiaki Fukazawa | 18 | 275 | 1741 |
Akihiko Miyachi | 17 | 54 | 1082 |
Naohito Tomita | 17 | 60 | 1209 |
Akihiro Tanaka | 17 | 114 | 1127 |
Kouki Taniyama | 16 | 65 | 736 |
Shihoko Ishii | 16 | 68 | 948 |