The Moral State: Religion, Nation and Empire in Victorian Britain and British India

Also CSST Working Paper #110.http://deepblue.lib.umich.edu/bitstream/2027.42/51299/1/535.pd

Religion and Education in a Secular Age: A Comparative Perspective

L’éducation est un élément central de la religion, tant il est vrai que pour être capable de diffuser, de recevoir et d’interpréter le message religieux, il est nécessaire d’être éduqué. Mais l’éducation est également un aspect fondamental de l’État-nation moderne et laïque, lequel exige de ses sujets de se plier à la discipline d’un programme d’éducation nationale. Ce programme contient les notions élémentaires de la science moderne – requis pour l’éducation d’une main-d’œuvre adéquate – mais aussi les fondements de la culture nationale tels que la langue et l’histoire. Cet article envisage le sécularisme et la religion comme mutuellement constitutifs, de sorte que ce qui est séculaire est modelé par ce qui est religieux, et réciproquement. Il analyse cette relation dans une perspective comparatiste en se concentrant sur la Chine et l’Inde. Une attention spéciale est accordée à l’enseignement de la science et de la morale nationale, ainsi qu’à l’importance de la langue tant dans la religion que dans le nationalisme.Education is central to religion. To be able to send, receive, and interpret the religious message one needs to be educated. Education is also central to the secular nation-state. The modern nation-state demands its subjects to be disciplined and educated in a national curriculum. That curriculum contains the basic elements of modern science, required for educating an adequate workforce, but also basic elements of national culture, such as language and history. This paper regards the secular and the religious as mutually constitutive, so that what is secular is shaped by the religious and what is religious is shaped by secularism. It explores this relationship comparatively with a focus on China and India. Special attention is given to the teaching of science and of national morality as well as to the importance of language in both religion and nationalism.教育是宗教的關鍵。人必須經過教育，才能傳送、接收并詮釋宗教訊息。教育也是世俗的民族國家的關鍵。現代民族國家要求其屬民在國定學程中得到規訓與教育。這類學程包括為了培養足堪其任的勞動力所必須的現代科學的基礎知識，也包括國族文化的基本要素，如語言和歷史。本文將世俗與宗教視作相互建構的雙方，認為世俗領域的形成受到了宗教的影響，而所謂宗教亦被世俗主義所形塑。文章主要通過對中國和印度的比較揭示了世俗與宗教的這種關係，并著重考察了科學教育與國民道德教育，分析了語言對宗教和民族主義的重要意義

Introduction

Les mondes chinois et indiens connaissent tous deux une pluralité religieuse plus foisonnante et plus ancienne que l’Europe. L’exercice comparatif, quand il est mené, tend cependant à confronter chacun de ces deux mondes avec celui de l’Europe et de l’Amérique, et de façon asymétrique (les modèles théoriques venant de l’Occident et étant appliqués soit à la Chine, soit à l’Inde). La comparaison directe entre ces deux mondes n’est quant à elle que très rarement menée, pour différentes raisons,..

The role of body image disturbance in the onset, maintenance, and relapse of anorexia nervosa:A systematic review

Body image disturbance is an important feature of Anorexia Nervosa (AN). Some researchers have argued that body image disturbance is not just a symptom of AN, but plays a causal role in the development, persistence, and relapse of AN. Our aim was to systematically review the existing empirical evidence concerning the role of the cognitive-affective, perceptual, and behavioral components of body image disturbance in AN. 46 studies fulfilled eligibility criteria reporting about 4928 participants with AN. There is some evidence suggesting that body image disturbance is related to the course of AN. However, experimental studies were missing and operationalizations of body image constructs and AN outcome measures varied greatly across studies. Therefore, on the basis of the available empirical data, it remained unclear whether body image disturbance is indeed a causal risk factor for AN. For future studies, it is crucial to use more consistent terminology and more specific and precise definitions of body image constructs as well as experimental designs, adequately powered samples, and well-validated measures. Altogether, this would set the stage to generate the high-quality data that are necessary to clarify the role of body image disturbance in the onset, maintenance and relapse of AN

Implementing quality indicators in intensive care units: exploring barriers to and facilitators of behaviour change

<p/> <p>Background</p> <p>Quality indicators are increasingly used in healthcare but there are various barriers hindering their routine use. To promote the use of quality indicators, an exploration of the barriers to and facilitating factors for their implementation among healthcare professionals and managers of intensive care units (ICUs) is advocated.</p> <p>Methods</p> <p>All intensivists, ICU nurses, and managers (n = 142) working at 54 Dutch ICUs who participated in training sessions to support future implementation of quality indicators completed a questionnaire on perceived barriers and facilitators. Three types of barriers related to knowledge, attitude, and behaviour were assessed using a five-point Likert scale (1 = strongly disagree to 5 = strongly agree).</p> <p>Results</p> <p>Behaviour-related barriers such as time constraints were most prominent (Mean Score, MS = 3.21), followed by barriers related to knowledge and attitude (MS = 3.62; MS = 4.12, respectively). Type of profession, age, and type of hospital were related to knowledge and behaviour. The facilitating factor perceived as most important by intensivists was administrative support (MS = 4.3; p = 0.02); for nurses, it was education (MS = 4.0; p = 0.01), and for managers, it was receiving feedback (MS = 4.5; p = 0.001).</p> <p>Conclusions</p> <p>Our results demonstrate that healthcare professionals and managers are familiar with using quality indicators to improve care, and that they have positive attitudes towards the implementation of quality indicators. Despite these facts, it is necessary to lower the barriers related to behavioural factors. In addition, as the barriers and facilitating factors differ among professions, age groups, and settings, tailored strategies are needed to implement quality indicators in daily practice.</p

How habitat-modifying organisms structure the food web of two coastal ecosystems

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Three Styles in the Study of Violence

This is a postprint (accepted manuscript) version of the article published in Reviews in Anthropology 37:1-19. The final version of the article can be found at http://dx.doi.org/10.1080/00938150701829525 (login required to access content). The version made available in Digital Common was supplied by the author.Accepted Manuscripttru

Religious revelation, secrecy and the limits of visual representation

This article seeks to contribute to a more adequate understanding of the adoption of modern audiovisual mass media by contemporary religious groups. It does so by examining Pentecostal-charismatic churches as well as the Christian mass culture instigated by its popularity, and so-called traditional religion in Ghana, which develop markedly different attitudes towards audiovisual mass media and assume different positions in the public sphere. Taking into account the complicated entanglement of traditional religion and Pentecostalism, approaching both religions from a perspective of mediation which regards media as intrinsic to religion, and seeking to avoid the pitfall of overestimating the power of modern mass media to determine the world, this article seeks to move beyond an unproductive recurrence to oppositions such as tradition and modernity, or religion and technology. It is argued that instead of taking as a point of departure more or less set ideas about the nexus of vision and modernity, the adoption of new mass media by religious groups needs to be analyzed by a detailed ethnographic investigation of how these new media transform existing practices of religious mediation. Special emphasis is placed on the tension between the possibilities of gaining public presence through new media, and the difficulty in authorizing these media, and the experiences they induce, as authentic. Copyright © 2006 SAGE Publications