Movement as a Somaesthetic Source of Subjectivity

The paper discusses two opposite understandings of how the kinaesthetic experience of movement translates into the development of subjectivity. One of them, in which somatically experienced movement is regarded as a positive source of authentic self-fashioning, will be described within the framework of phenomenology. The other, which emphasises the inauthentic nature of movement, will be described in term of psychoanalysis. Subsequently, the two opposite interpretations will be discussed in the conciliatory perspective of aesthetic experience, in which the contradiction of spontaneity and conformity will be shown as a quasi-artistic factor which bolsters the dynamics of subjectivity development.

Cost of Blood and Body Fluid Occupational Exposure Management in Beijing, China

(1) Objective: The aim of this study was to determine the cost of blood and body fluid (BBF) occupational exposure management in healthcare facilities in Beijing, China. (2) Methods: A survey was conducted from August to October 2018, seeking general information concerning the management of occupational exposure to BBF and the cost of the management process. In total, 216 healthcare facilities were surveyed, using a stratified-selection method. The collected information included BBF management protocols, direct costs such as laboratory testing fees, drug costs and medical service fees, as well as indirect costs, such as wages, lost working time, injury compensation, and psychological counseling time. (3) Results: The cost of post-BBF exposure management varied according to the infection status of the exposure source patients, the immune status of exposed employees, and the location and level of healthcare facilities. The mean values of management cost were determined to be hepatitis B (HBV)-positive source (RMB 5936/USD 897), hepatitis C (HCV)-positive source (RMB 5738/USD 867), Treponema pallidum (TP)-positive source (RMB 4508/USD 681), human immunodeficiency virus (HIV)-positive source (RMB 12,709/USD 1920), and unknown sources (RMB 7441/USD 1124). The survey also revealed that some healthcare facilities have insufficient post-exposure management. (4) Conclusions: A better post-exposure management system is needed in Beijing to reduce both infection risk after exposure and costs.

The chaukidari force: Watchmen, police and Dalits from the 1860s to the 1920s in United Provinces

Recruitment in the chaukidari forces under colonial police administration was an alternative to the colonial army for Dalits to get socio-political status, consciousness, ‘economic freedom’ (cash salary, rewards, lands and concessions), education and ‘civic equality’. Therefore, the chaukidari in the colonial police administration was a positive source of support for a section of Dalits, despite the limitation of numbers.

The Shared Features Principle: If two objects share a feature, people assume those objects also share other features

In this paper we introduce the shared features principle which refers to the idea that, when two stimuli share one feature, people often assume that they share others features as well. This principle can be recognized in several known psychological phenomena, most of which were until now never considered to be related in this way. To illustrate the generative power of the principle, we report eight pre-registered studies (N = 1614) in which participants completed an acquisition phase containing three stimuli: a neutral target, a positive source, and a negative source. Our results indicate that behavioral intentions, automatic evaluations, and self-reported ratings of a target object were influenced by the source object with which the target shared a feature. This was even the case when participants were told that there was no relation between source and target objects. Taken together, the shared features principle appears to be general, reliable, and replicable across a range of measures in the attitude domain. We close with a discussion of its theoretical implications, relevance to many areas of psychological science, as well as its heuristic and predictive value

Building a mindful infrastructure

Purpose This paper aims to review the latest management developments across the globe and pinpoint practical implications from cutting-edge research and case studies. Design/methodology/approach This briefing is prepared by an independent writer who adds their own impartial comments and places the articles in context. Findings This research paper concentrates on how components of innovation resilience behavior (IRB) such as team psychological safety can be applied to solving innovation project problems. Adopting a mindful infrastructure that supports IRB can reduce the occurrence of errors by curating an experimental working culture where mistakes are viewed as a positive source of learning, rather than as negative personal failures. Originality/value The briefing saves busy executives and researchers hours of reading time by selecting only the very best, most pertinent information and presenting it in a condensed and easy-to-digest format.

136 The impact of Swine Awake® on commercial nursery flows from a PRRSV positive source

The objective of this study was to evaluate the impact of Swine Awake® (SA; NutriQuest, Mason City, IA) on commercial nursery pigs from a single-source positive for Porcine Reproductive and Respiratory Virus (PRRSV). This study included 16 nursery rooms located on 3 farms. Rooms were alternately assigned between Control and SA treatment for a total of 8 rooms per treatment, with both treatments equally represented at each farm. Control and SA treatment rooms averaged 1,144 and 1,125 pigs placed for 47.4 and 48.3 days on trial, respectively. Swine Awake was administered via water for 21 d post-placement. Serum samples were collected from 30 pigs in each room at placement before MLV PRRSV vaccination and pooled in groups of 5 within room. Pooled serum samples along with oral fluid samples pulled the last days of trial were sent for PRRSV quantification by PCR. Performance data were analyzed using the MIXED procedure of SAS. Farm, start BW, and days on trial were used as covariates in the model when significant (P < 0.05). Twenty-seven of 96 pooled serum samples and 29 of 30 oral fluid samples tested positive for PRRSV with CT values ranging from 26.2 to < 37, suggesting pigs were viremic at placement with virus present throughout the study. End BW, ADG, and G/F did not significantly differ between treatments (P > 0.10); however, a numerical improvement of 0.27 kg for end BW and a 1.9% improvement in G/F were observed for pigs given SA compared with Control. Reduced percentage of dead or euthanized pigs was observed for pigs given SA compared with Control (4.1 vs. 5.9%, P = 0.06). Overall, nursery growth performance in pigs coming from a PRRSV positive flow was not different between treatments, but total mortality was decreased by 31% in barns where SA was administered.

The Role of Descartes’s Dream in the Meditations and in the Historical Ontology of Ourselves

This paper situates the dream-hypothesis in Descartes’s First Meditation within the historical ontology of ourselves. It looks at the way in which the dream enters into and transforms Descartes’ relation to his “system of actuality.” In order to get free from his confinement within his system of actuality – an actuality defined by relations of power-knowledge, government, veridiction, and subjectivity – Descartes draws on the disruptive, negative capacity of the dream. But, while Descartes draws on the dream to get himself free and to establish a way of thinking and living differently, he also disqualifies the dream as a positive source of knowledge, truth, or subjectivity. Excavating this ambivalent place of the dream in the genealogy of our present, we aim to recover the dream not only in its negative power but also to open up the possibility of re-imagining its positivity as a form of counter-conduct, problematization, and element in the care of the self. This paper represents one piece of a larger genealogical study that examines the history of relationships between the arts of dreaming and the problematization of power-truth-subjectivity.

The Role of Descartes’s Dream in the Meditations and in the Historical Ontology of Ourselves

This paper situates the dream-hypothesis in Descartes’s First Meditation within the historical ontology of ourselves. It looks at the way in which the dream enters into and transforms Descartes’ relation to his “system of actuality.” In order to get free from his confinement within his system of actuality – an actuality defined by relations of power-knowledge, government, veridiction, and subjectivity – Descartes draws on the disruptive, negative capacity of the dream. But, while Descartes draws on the dream to get himself free and to establish a way of thinking and living differently, he also disqualifies the dream as a positive source of knowledge, truth, or subjectivity. Excavating this ambivalent place of the dream in the genealogy of our present, we aim to recover the dream not only in its negative power but also to open up the possibility of re-imagining its positivity as a form of counter-conduct, problematization, and element in the care of the self. This paper represents one piece of a larger genealogical study that examines the history of relationships between the arts of dreaming and the problematization of power-truth-subjectivity.

A Qualitative Examination of Continuing Bonds through Spiritual Experiences in Individuals Bereaved by Suicide

Introduction: Suicide is a public health problem worldwide, and spiritual experiences may be important positive experiences or coping mechanisms for difficulties associated with surviving a suicide loss. Studies have found that continuing bonds through spiritual experiences are common among individuals bereaved by suicide. However, the literature lacks depth in understanding these experiences, such as sense of presence. Aims: The aim of this study was to qualitatively examine descriptions of continuing bonds through spiritual experiences after death by suicide. Method: A total of 1301 individuals bereaved by suicide provided 2443 free responses about their spiritual experiences based on four different prompts, which were analyzed using an inductive approach. Results: Nine common themes were identified, selected for interest, and reported: (1) a helpful sense of comfort; (2) a helpful sense of connection with the deceased; (3) intense sadness evoked by the spiritual experiences; (4) confusion regarding the spiritual experiences; (5) negative reminders of the deceased or negative meanings of spiritual experiences; (6) evidence of an afterlife; (7) general importance of the spiritual experiences’ meaning; (8) impact of and on religious beliefs; and (9) others’ responses to disclosure of suicide or spiritual experiences. Conclusion: For the overwhelming majority of participants, spiritual experiences such as a sense of presence have deep meaning and are often regarded as a positive source of healing and transformation after a suicide death.