Showing papers on "Shadow (psychology) published in 1992"

Shadow Education and Allocation in Formal Schooling: Transition to University in Japan

Abstract: Shadow education is a set of educational activities that occur out-side formal schooling and are designed to enhance the student's formal school career. Analyses of data from a longitudinal study of high school seniors in Japan indicate that students from higher socioeconomic backgrounds are more likely to participate in shadow education and that students who participate in certain forms of shadow education are more likely to attend university. Expanding theories of allocation to incorporate shadow education may enhance the study of how students are allocated to places in formal schooling and how social advantages are transferred across generations.

Critique of modernity

Abstract: Part One: Modernity Triumphant: 1. The Light of Reason. 2. The Soul and Natural Law. 3. The Meaning of History. Part Two: Modernity in Crisis: 4. The Decay of Modernity. 5. The Destruction of the Ego. 6. Nation, Company, Consumer. 7. Intellectuals against Modernity. 8. Leaving Modernity. Part Three: 9. Birth of the Subject. 10. The Subject as Social Movement. 11. I is not Ego. 12. Light and Shadow. 13. What is Democracy? Points of Arrival.

Forests: The Shadow of Civilization

Abstract: 1. First the Forests 2. Shadows of Law 3. Enlightenment 4. Forests of Nostalgia 5. Dwelling

The World and the Home

Abstract: In the House of Fiction you can hear, today, the deep stirring of the "unhomely." You must permit me this awkward word the unhomely because it captures something of the estranging sense of the relocation of the home and the world in an unhallowed place. To be unhomed is not to be homeless, nor can the "unhomely" be easily accommodated in that familiar division of social life into private and the public spheres. The unhomely moment creeps up on you stealthily as your own shadow and suddenly you find yourself with Henry James's Isabel Archer "taking the measure of your dwelling" in a state of "incredulous terror."' And it is at this point that the world first shrinks for Isabel and then expands enormously. As she struggles to survive the fathomless waters, the rushing torrents, James introduces us to the "unhomeliness" inherent in that rite of "extra-territorial" initiation the relations between the innocent

We've Had a Hundred Years of Psychotherapy – And the World's Getting Worse

Abstract: Jarring contemporary notions of psychology and politics, and pushing beyond them to offer the beginnings of new paradigms, this book examines the legacy of psychotherapy. It exposes psychology as an ideology that collaborates with traditional notions of individualism - notions that are no longer tenable. James Hillman is the author of "A Blue Fire", "Interviews", "The Dream and the Underworld", "The Myth of Analysis" and "Re-visioning Psychology". Michael Ventura is the author of "Shadow Dancing in the U.S.A.".

African Art and Authenticity: A Text with a Shadow

Abstract: Diawara's essay. In \"African Art and Authenticity: A Text without a Shadow\" Sidney Kasfir questions criteria used to define ‘authencity' in African art, a concept that is still determinant for gallerists, buyers and museums in the West (and in Africa). Notwithstanding recent alternative ways of classifying and exhibiting ‘African art', several issues underlie this definition: Who classifies it? How, by whom, is it legitimated? What and who defines what is ‘authentic' or ‘contemporary' in ‘African art'? Such debates may however occlude, as Kasfir's text shows, another implicit, although unquestioned, premise: the notion that there is a clear distinction between modernity/ change and tradition / immobility, a dichotomy that ultimately depends on a division between the ‘West and the Rest'. This distinction is still present in many approaches, namely those that intend to recognize innovation in African art, which does not alway amount to dissociate it from the exotic, even when included in global art circuits under the rubric of ‘contemporary African art'. The present text selection intends therefore to suggest a point of departure to question and discuss criteria of classification and canonization, including those that visitors to this website may read in the proposals of Artafrica. The Artafrica Coordination

The Elusive Shadow of the Law

Abstract: This article explores the conditions which lead to variation in the degree to which law affects private negotiations? It is an extension and modification of Mnookin and Kornhauser's (1979) formulation that negotiations occur in the shadow of the law. Drawing on prior research on disputes, I hypothesize that this effect depends on the way a claim is framed (which in turn is affected by the claimant's gender), on the mode of attorney involvement, and on claimant use of informational networks. I examine these hypotheses by an analysis of a small sample of recently divorced men and women who were interviewed about the negotiations that led to their custody and child-support arrangements.

The right brain and the unconscious

Abstract: Introduction: The Unconscious Mind I Neurodynamics Freud, Jung, and the Evolution and Duality of the Mind and Brain Right Brain - Left Brain and the Conscious and Unconscious Mind Right-Brain Unconscious Awareness: Socialization, Self-Image, Sex, and Emotion Right-Brain Limbic Language and Long-Lost Childhood Memories The Split Brain: Two Brains, Two Minds, and the Origin of Thought The Limbic System and the Most Primitive Regions of the Unconscious Speculations on the Evolution of Mind, Woman, Man, and Brain II Psychodynamics The Four Ego Personalities and the Unconscious Child and Parent Within The Unconscious Child Within Unconscious Conflicts between Child, Parent, and Self Unconscious Parent and Child Repetition Compulsions Repetition and Rejection: Dreaming, Self-Fulfilling Prophecies, and the Seeking of Failure {/CHAP Love, Criticism, Sex, and Abuse III The Defense Mechanisms Reaction Formation and the Defense Mechanisms The Misinterpretation of Needs: Limbic Needs Self-Deception and Denial Projection and the Modeling of Abuse IV Applications Choice and Responsibility Notes

The Ghost of Nation Past

Abstract: ions that are palpably idols. As Ozouf puts it, "The memory enshrined in the Pantheon is not national memory, but one of the political memories offered to the French" (pt. 1, p. 162). Would that the clear-sighted candor of that simple statement had informed the entirety of the volumes under review. Pierre Nora, like the long line of historians from which he springs, feels keenly the necessity to do his share. "Nothing equals," he writes, "the tone of national responsibility of the historian, half priest, half soldier" (pt. 1, p. xxxi). Les Lieux de me'moire, as the countless "national" works before it, thus seeks to reassign the sacred to a fluid ideological entity called "nation," an entity "which contributed to giving a society in the process of national laicization its sense and its need of the sacred." Nora's particular and quite creative angle is to project French history as a latter-day variant of the history of the Hebrews, the People of God-only "God," of course, is replaced with history and memory. "To be a Jew," he writes, "is to remember being one"; and then, doubtless feeling Foucault's breath hot on his neck, he removes everything one more epistemological notch: being a Jew is not even a matter of memory any more but, rather, "the memory of a memory."54 So, too, on his reading, the modem, disabused 52 Fustel de Coulanges's judgment of the famous epigraph of the Monumenta Germaniae Historica"sanctus amor patriae dat animum" -comes to mind: "beautiful but perhaps not suitable for a work of science"; quoted in Manfred Silber, The Gallic Royalty of the Merovingians in Its Relationship to the 'Orbis Terrarum Romanus' during the Fifth and Sixth Centuries A.D. (Beme, 1971), p. 88, n. 7. 53 I am grateful to Paul Bamford of the University of Minnesota for this insight. 54 The phrase reminds one of another Nora predecessor, Ernest Renan. Here are Renan's prescient words to the French Academy, as he sounded the death knell of the great positivist, bourgeois dream: "We are living in the shadow of darkness, breathing the perfume from an empty This content downloaded from 207.46.13.57 on Thu, 08 Sep 2016 04:58:37 UTC All use subject to http://about.jstor.org/terms The Ghost of Nation Past 319 Frenchman must, as we saw, make do with "lieux de memoire," for want of "memoire," tout court. He can nevertheless, like the agnostic Jew, try to fill the spiritual void with the reminder that his, after all, is, in Nora's words, "a sacred history because a sacred nation." He is a citizen-member not of the "people of God"archaic concept-but of the "peuple-memoire," self-ordained in their own sovereign "national" divinity (pt. 1, pp. xxx-xxxiv). Surely the first reply that springs to mind is on behalf of those of Nora's countrymen-Jews, Christians, or Moslems (and there are still some believers left, even among the elites of the sixth and seventh arrondissements)-who might well find it presumptuous, even offensive, that an editor impute to them a nonexistent spiritual malaise over a "transfer" that (for them) never took place. With some hauteur, Andre Chastel, in the essay referred to, disdains what he calls the "mediocrity" of the polemics between Catholics and laics at the time of the separation of church and state in 1905. He attributes this mediocrity to people's "incapacity" to "conceive of the sanctuaries and the wealth of the Church as a [national] heritage" (pt. 2, 2:433). I shall not resist the observation that any "mediocrity" that arises here may do so more from Chastel's "incapacity" to "conceive" that many Frenchmen, then as now, valued churches as centers of religious faith and were/are offended by a world-weary, palpably political secularism that, in seeking to "console," fails to understand. As for Pierre Nora's attempted assimilation of French to biblical history, it is a fascinating proposition, to say the very least. Yet to make it stick, he would have to amplify it with more than the few paragraphs he devotes to the notion.55 To press it home convincingly, Nora would have to produce his own prophetic gospel, not try to cobble (or squeeze) one out of the current leading scholars of the day. More than this-more, even, than a testamentary demonstration of the universal in the (French) particular-such an enterprise would have to provide, these days, a principle of self-criticism,56 and this, on my reading of Les Lieux de memoire, is not sufficiently present-not nearly. Instead, upon inquiring what au fond the French version of "sacred nation" consists of, we are left with the Gallimard editor's frank, but frankly disappointing, answer: "It is we whom we venerate through the past" (pt. 1, p. xxxi). Karl Marx's judgment springs to mind: "France is the only country of the 'idea'; that is to say, the idea it has of itself.' 57 "Nation," in short, is for Pierre Nora that vase; after us, people will live in the shadow of a shadow" (emphasis added). There is a crucial difference with the mood and tone of Les Lieux de memoire, however-the feel for irony. Renan does not take himself or his mourning quite so seriously. Thus, he adds to the above reflection, "I fear this is all a trifle frivolous"; quoted in A. Silvera, Daniel Halevy: A Gentleman Commoner in the Third Republic (Ithaca, N.Y., 1966), p. 188. '' But beware of any model, even the most consecrated: "En realite, ces apparences d'universalisme [in the Judaism of antiquity] se mettent au service du particularisme national et ne font que le renforcer"; J. Bonsirven, Le Judaisme palestinien au temps de Jesus-Christ (Paris, 1935), 1:33; emphasis added. 56 For a development of this idea, see Peter Ochs, entries on "Individuality" and "Truth" in Contemporary Jewish Religious Thought, ed. Martha Cohen and Paul Mend&s-Flohr (New York, 1987), and "A Rabbinic Prmatism," in Theology and Dialogue, ed. B. Marshall (Notre-Dame, hid., 1990). 57 Quoted in M. Rubel, Karl Marx devant le bonapartisme (Paris, 1960), p. 139. This content downloaded from 207.46.13.57 on Thu, 08 Sep 2016 04:58:37 UTC All use subject to http://about.jstor.org/terms

Corruption and its Shadow: An Anthropological View of Corruption in China*

Abstract: There has been little systematic research on corruption in China. Analyses so far often only reveal various cases of corruption and conclude by commenting on the retrograde aspect of the Chinese state. Work of this nature also tends to be too static – not considering the historical and cultural dimensions of politics – and too superficial – just concentrating on anecdotal aspects of corruption. As a result, one could quite simply conclude that what is required is a Weberian bureaucracy, which would be both rational and efficient, though without explaining how this should come about.However, in the light of works dealing with the shifting role of the state in societies which are undergoing change, the causes and nature of the phenomenon of “corruption” in China can be reassessed.

Animadversions on the Origins of Western Science

Abstract: J SPENT THE FIRST FIFTY YEARS of my life trying to escape from the shadow of my father, John Desmond Bernal, and hence, among other things, from science and the history of science. Therefore, the trepidation that is proper for anyone who is neither a scientist nor a historian of science writing for Isis is multiplied manyfold in my case. Nevertheless, I am grateful for the invitation to put forward my views on the origins of Western science. Any approach to this question immediately stumbles over the definition of "science." As no ancient society possessed the modern concept of "science" or a word for it, its application to Mesopotamia, Egypt, China, India, or Greece is bound to be an arbitrary imposition. This lack of clarity is exacerbated by the clash between historians, like David Pingree, who are concerned with "sciences" as "functioning systems of thought" within a particular society and those who apply transhistorical standards and see "science" as "the orderly and systematic comprehension, description and/or explanation of natural phenomena . . . [and] the tools necessary for the undertaking including, especially, mathematics and logic."' I should add the words "real or imagined" after "natural phenomena." Pingree denounces the claims of what he calls "Hellenophilia" that "science" is an exclusively Greek invention owing little or nothing to earlier civilizations and that it was passed on without interference to the Western European makers of the "scientific revolution." Puzzlingly, the work of Otto Neugebauer-and his school, including Pingree himself-on the extent and sophistication of Mesopotamian astronomy and mathematics and Greek indebtedness to it, as well as M. L. West's demonstration of the Near Eastern influences on the Presocratic cosmologies, appears to have left this kind of thinking unscathed.2

The development of the shadow economy under changing tax systems and structures: Some theoretical and empirical results for Austria

Abstract: In this paper we investigate how different tax systems and structures affect the extent of the shadow economy. First, we formulate a simple theoretical microeconomic raodel of household behavior, where the household can participate in the official and in the shadow economy. Using comparative statics, we show that a measure of "coraplexity" of the tax system affects participation in the shadow economy negatively, i.e., a more "complex" tax system implies, ceteris paribus, a smaller labor supply in the shadow economy. Next, we analyze the determinants of the shadow economy empirically for Austria. Various methods to estimate the size of the shadow economy are discussed. Empirical results for Austria obtained by using the currency demand approach are presented. Finally, we examine three case studies to show quantitatively how the size of the shadow economy can be influenced by changes in the tax structures.

Ronald Reagan and the Struggle for Black Dignity in Cinema, 1937-1953

Abstract: Neo-fascism seemed to be on the rise in the United States during the summer of 1946, press reports about anti-black and anti-Semitic groups increased noticeably over the previous year, and the FBI stepped up its investigation of the Ku Klux Klan. In southern California, the state attorney general, Robert Kenny, received reports of violence: "Negroes have been beaten, fiery crosses have been burned, synagogues have been defaced, signs and symbols of the Klan have appeared in minority group neighborhoods." (1) Troubled by the resurgence of the KKK, Ronald Reagan agreed to participate in a radio program called "Operation Terror," part of a series about the Klan called "It's Happening Here." It aired on KLAC in early September, 1946, and chronicled more than two dozen alleged incidents in southern California as well as the lynching of blacks in Georgia. Here was the unvarnished truth about Klan terrorism, "no guess-work, no if's, but's, or maybe's, but the plain facts, witnessed and recorded." Reagan beheld a conspiracy. "Are these just isolated cases of mob hysteria? Not on your life. There is a plan behind all this," he declared, "a capably organized systematic campaign of fascist violence and intimidation and horror.... The mobs are being stirred up; hopped up by racial hatred that is deadlier than marijuana." The violence was the work of a lunatic-fringe, "the kind of crackpots that became Reich Fuehrer; the kind of crackpots that became El Duce; the kind of crack pots who know that 'divide' comes before 'conquer."' Terrorism had to be stopped. "I have to stand and speak," he said, "to lift my face and shout that this must end, to fill my lungs to bursting with clean air, and so cry out 'stop the flogging, stop the terror, stop the murder!"' (2) The program, supported by Kenny and sponsored by the Mobilization for Democracy, proved controversial. The Communist Party, which called the Klan "the spear head of Nazism in America," and the Hollywood Independent Citizens Committee for the Arts, Sciences, and Professions (HICCASP) applauded. Los Angeles authorities, however, claimed they found little evidence of KKK activity. The violence had been perpetrated by "juveniles ... the work of pranksters," according to Mayor Fletcher Bowron. Jack Tenney's California Committee on Un-American Activities condemned the program, proclaiming the Klan "dead" since 1941. Moreover, Tenney cast a "Red shadow" over the assault on racial bigotry by calling the Mobilization for Democracy a "vicious, potentially dangerous Communist front" made up of "leftwing motion picture figures" dedicated to "fomenting racial prejudice." (3) During Reagan's first decade and a half as a motion picture actor, he associated with several organizations that attacked racial discrimination: Warner Brothers, the Army Air Force, the Hollywood-Beverly Christian Church, the American Veterans Committee, the Americans for Democratic Action, the Screen Actors Guild (SAG). But "Operation Terror" marked the high point in his willingness to fight racism through such left-wing groups as Mobilization for Democracy and HICCASP. As Hollywood came under attack during the late 1940s for harboring communists, he pulled back from those groups that pushed aggressively for civil rights. He worked most actively for performers of color through the Screen Actors Guild, where he served five consecutive one-year terms as president between 1947 and 1952. Within the context of the Guild during that period he was a liberal on racial issues, to be sure. But in a broader sense his views underwent a transformation as he became increasingly anticommunist. He steered the Guild away fro m a course suggested by Walter White, the executive secretary of the National Association for the Advancement of Colored People. By the time he stepped down as president of the Guild he had become much less willing to challenge authority over discrimination than the NAACP and many others in the civil rights movement. …

Javanese shadow puppets

Abstract: Few art forms in the world appear as exotic as Javanese shadow plays, in which flat leather puppets cast shadows upon a screen. The figures are intricately cut and painted, and one puppeteer controls all their movements and enacts all their voices for the night-long performance. The puppeteer is believed to possess great amounts of mystical power, and the art form he transmits enjoys more prestige than many of Java's other performing arts. How can we make any sense of such a strange performing art? Textual evidence suggests that shadow plays have been performed for over 1,000 years in Java. The highly stylized figures, representing heroes, gods, princesses, demons, and servants, do indeed look like images from an altogether distant time and place. Yet, today, shadow plays are still enormously popular and Javanese flock in great numbers to see a famous puppeteer perform. To understand why shadow plays enjoy such great prestige and still provide so much pleasure, it is necessary to consider the stories they relate, their place in Javanese social life, and how Javanese talk about them. In the end, they remain a strikingly unusual art form, but not an inaccessibly exotic one.

Statehood and the Governance of the District of Columbia: An Historical Analysis of Policy Issues

Abstract: In November 1990 voters in the District of Columbia elected two “shadow” United States senators (one of whom is former presidential candidate Jesse Jackson) and one “shadow” representative to lobby for statehood Statehood bills have been introduced in Congress regularly since 1982 and committee hearings on statehood were held in the fall of 1991 and the spring of 1992 Although only recently has there been serious discussion about District statehood, the issue of the proper relationship of the national government to the federal city has been a matter of debate since 1787 This article provides a historical analysis of statehood and alternative policy options and aruges that the relationship between the federal government and the District has always mirrored national polit

Release from Kala's Grip: Ritual Uses of Shadow Plays in Java and Bali

Abstract: Comparative work in anthropology sometimes appears to be as perilous as it is unfashionable. That it is unfashionable is evident in the relative dearth of explicitly comparative studies published in anthropology over the past forty or so years. A few exceptions aside, the closest one usually comes is an edited volume in which each essay deals with a single society but an introductory essay by the editors hazards some broader comparative remarks. The reasons for such reticence seem clear: not only is it difficult for a single anthropologist to acquire enough expertise in more than one society to make comparative remarks with any authority, it also goes against the grain of much contemporary anthropology to try to make data from diverse societies fit the analytic categories-any analytic categoriesupon which comparison might be based.

What Should Public Lawyers Do? A Reply

Abstract: Readers of this journal will be aware of the article by O'Leary' in which he critically appraises my book on Public Law and Democracy in the United Kingdom and the United States of America.2 What follows is a reply to the criticisms levelled in that review article. It is readily apparent from both the title and the content of O'Leary's piece that he believes that there are limits as to what public lawyers should be doing, and that I for one have gravely transgressed those limits. The transgression resides in my suggestion that the shape and content of constitutional and administrative law must be assessed in the light of the background political theory which a society espouses, or which a person believes that it ought to espouse; I made it clear that such a background goal might not be perfect, and might not be perfectly attained. What ensues thereafter is a series of more particular criticisms of the work, some of which are methodological, others of which are substantive in nature. Responses to these criticisms will be forthcoming in due course. Before doing so the more general issue as to the limits of a public lawyer's role will be addressed, in part because this casts a shadow over all else, and in part because O'Leary's reasoning is so defective on this issue.

THE SHADOWLAND OF TELEVISION: The Shadow Images of Unreality as Found in American Corporate Television Production and the Emphasis on Social Reality in Foreign Broadcast Programming.

Abstract: This thesis is not an analytical or theoretical study of television. It doesn't attempt to directly measure an audience's response to television programming, nor does it present any significant statistical proof of viewer reaction to television content. Instead this thesis attempts to frame a symbolic relationship between Plato's allegory of the cave and the dichotomy of global television. The earth's television landscape is divided between the corporate-capitalist networks of America and the state-owned or independent broadcasters of the remaining countries. America has always tried to dominate global broadcasting and doggedly attempts to maintain its position of media superiority. Plato's cave allegory is a classic tale of prisoners held captive below the ground and exposed only to shadow images of an artificial reality. Chained to face the back wall of the cave they can but stare at an endless array of images coming from a parapet screen placed behind them. Even when one of their own kind escapes to the world above and returns to tell of its wonders, he is killed. This thesis will examine four areas of television in order to suggest that America has isolated itself in a cave of artificial televised shadow images and refuses to recognize the reality of circumstances outside this realm. Only during periods of economic recession or social strife has American television escaped its unrealistic mode of thought and become critical of its own society. Otherwise America seems to be overly concerned with programming that portrays families continuously consuming goods, patriotic military actions abroad and a controllable domestic crime problem. The American audience does not want to watch television of a critical nature and seems to prefer programming that is enveloped by traditional American myths. Outside the confines of America's corporate cave exists a type of television broadcasting that is radically different in its approach to programming. Foreign television uses its own particular cultural experiences as the material basis for creating television content. Despite forty years of massive television exports from America to all parts of the world, the local production of socially relevant programming is still a viable activity. American culture has tried to assert its stance of cultural superiority through the broadcasting system as its programming continually glorifies the 'American way of life".

King Solomon's carpet

Abstract: "King Solomon's Carpet" is a prize-winning crime classic from bestselling author Barbara Vine. This is the winner of the Crime Writers Association Gold Dagger Award. "The tension grows ...an overwhelming sense of foreboding ...when the unravelling takes place, it is brilliantly unexpected and original". ("The Times"). Jarvis Stringer lives in a crumbling schoolhouse overlooking a tube line, compiling his obsessive, secret history of London's Underground. His presence and his strange house draw a band of misfits into his orbit: young Alice, who has run away from her husband and baby; Tom, the busker who rescues her; truant Jasper who gets his kicks on the tube; and mysterious Axel, whose dark secret later casts a shadow over all of their lives. Dispossessed and outcast, those who come to inhabit Jarvis' schoolhouse are gradually brought closer together in violent and unforeseen ways by London's forbidding and dangerous Undergound..."I longed to know what would happen next. Towards the end the tension fairly gets you by the throat". ("Sunday Express"). "Vine arouses a genuine fear that all that is normal is in danger of being lost". ("Sunday Times"). "King Solomon's Carpet" is a modern masterpiece of the crime genre and will leave you gripped from the first page to the last. If you enjoy the novels of P.D. James, Ian Rankin and Scott Turow, you will love this book. Barbara Vine is the pen-name of Ruth Rendell. She has written fifteen novels using this pseudonym, including "A Fatal Inversion" and "King Solomon's Carpet" which both won the Crime Writers' Association Gold Dagger Award. Her other books include: "A Dark Adapted Eye"; "The House of Stairs"; "Gallowglass"; "Asta's Book"; "No Night Is Too Long"; "In the Time of His Prosperity"; "The Brimstone Wedding"; "The Chimney Sweeper's Boy"; "Grasshopper"; "The Blood Doctor"; "The Minotaur"; "The Birthday Present" and "The Child's Child".