The other invisible hand: Jews and anarchists in London before the First World War

In the decades before the First World War, London worried about anarchist outrages, and particularly, about Jews said to instigate them. Jewish anarchists were rumoured to have been responsible for the ‘ripper’ murders in Whitechapel (1888), an attempt to blow up the Royal Observatory at Greenwich Park (1894) and the Houndsditch murders (1910)/Sidney Street affair (1911). Jews were a visible population in the East End, and editors, MPs, and police authorities offered Jewishness to explain the ‘who’ and ‘why’ of anarchist violence. Jews were also thought to have the capacity to become invisible, ‘outsiders’ who could pass for ‘insiders’. In the radical press, and fictionalised accounts in novels such as Conrad’s The Secret Agent, the image of the Jewish anarchist became that of agent provocateur paid by police to infiltrate and undermine the movement. Jews were said to operate behind-the-scenes, manipulating the economy and political structure. The invisible hand of the market and the invisible hand of anarchism were attached to a Jewish body. About the author: Paul Knepper (Ph.D. Arizona State) is Senior Lecturer in the Department of Sociological Studies, University of Sheffield, and Research Fellow, Centre for Jewish Studies, University of Manchester. Recent publications include ```Jewish Trafficking” and London Jews in the Age of Migration’, Journal of Modern Jewish Studies (2008); ‘British Jews and the Racialisation of Crime in the Age of Empire’ British Journal of Criminology (2007); ‘Michael Polanyi and Jewish Identity’ Philosophy of the Social Sciences (2005); ‘Polanyi, “Jewish Problems”, and Zionism’ Tradition and Discovery (2005).     

Treatment seeking for posttraumatic stress in Israel Defense Forces veterans deployed in the Second Lebanon War (2006) and “Operation Cast Lead” in the Gaza Strip (2009): a comparative study

Background and objectives: The goal of the study was to determine the long-term prevalence of combat-related treatment seeking and posttraumatic stress disorder (PTSD) in Israel’s veterans deployed to the Second Lebanon War (2006) and “Operation Cast Lead” in the Gaza Strip (2009).

Methods: The prevalence of treatment seeking and DSM-IV-TR diagnoses among Israel Defense Force (IDF) veterans was assessed using seven and five year’s surveillance and records. The whereabouts and combat exposure of veterans during the war was determined based on the IDF’s Operations Directorate records.

Results: Overall prevalence of treatment seeking was 1.32% and 0.38% in the Second Lebanon War and “Operation Cast Lead”, respectively. The prevalence of treatment-seeking veterans from the Second Lebanon War and in “Operation Cast Lead” was significantly higher in soldiers deployed to high combat-exposure zones (2.19% and 3.1%, respectively), relative to low combat-exposure zones (0.24% and 0.06%, respectively), and relative to soldiers deployed elsewhere (0.26% and 0.02%, respectively). PTSD prevalence was similar among treatment-seeking veterans deployed in high combat-exposure zones in both combats.

Conclusions: There is a gap of anywhere between 3% and 11% between treatment seeking by IDF veterans following war deployment and the actual prevalence of PTSD in this soldier population.     

The World War against the spirit of Immanuel Kant: philosophical Germanophobia in Russia in 1914–1915 and the birth of cultural racism

During the First World War the radical nationalist sentiments were widespread in different European countries involved in military activities, including the Russian Empire. In Russia this rise united the features of Russian ethnonationalism and imperial enthusiasm. The Russian philosopher Vladimir Ern (1882–1917) in his article “From Kant to Krupp” (1914) attempted “to ground” the hostility between Russia and its allies, on the one hand, and Germany, on the other hand. This attempt turned Ern’s article into one of the earliest manifestoes of cultural racism in Russia, maybe the very first one. Discussing this article in the context of other works by Ern of 1910–1917, one can see that Ern applied Friedrich Nietzsche’s genealogical method for the political interpretation of “the problem of technology” causing the aggressive approach to the human’s environment. Nevertheless, Ern’s cultural racism and aggressive rhetoric blocked further development and even reception of his methodological innovations. The psychological compensatory pragmatic of his rhetoric seems to resemble the analogical function of rigid opposition between “Russia” and “West” in speeches of contemporary Russia’s official ideologues.     

‘Martyrs as really as St Stephen was a martyr’? Commemorating the British dead of the First World War

Taking its cue from a phrase in a wartime sermon by the Bishop of London, Arthur Winnington-Ingram, this article examines the tensions between Christian and more secular approaches to the commemoration of the military casualties of the First World War. An initial overview of perceptions of sacrifice, martyrdom and Christian militarism in the early twentieth century is followed by discussion, in turn, of local war memorials, of the early policies of the Imperial (now Commonwealth) War Graves Commission, and of the arrangements for the dedication of the Cenotaph and the interment of the ‘Unknown Warrior’ in Westminster Abbey on Armistice Day 1920. At the local and institutional level a wide spectrum of approaches between the overtly Christian and the robustly secular were adopted, but national memorialisation required compromise and consensus. Hence it was agreed that the war cemeteries should include both a Cross of Sacrifice and Stone of Remembrance, and that there should be uniform headstones engraved with a cross or other religious symbol. Similarly the primarily (but not exclusively) secular ceremonial at the Cenotaph was seamlessly linked to the Christian funeral service for the Unknown in the Abbey. At the same time non-Christian faiths were accorded significant recognition. While other belligerent powers faced similar issues, and in some respects adopted similar solutions, in Britain there was nevertheless a distinctive and particularly pronounced blending of the Christian and the national which has had an abiding legacy.     

A cultural look on suicide: the Yorùbá as a paradigmatic example

This conceptual review focuses on deepening the cultural perspective on suicidal behaviour and suicide prevention using a specific cultural group (the Yorùbá) as a paradigmatic example. We examine the social/cultural cognitions in Yorùbá that are ingrained in concepts of dishonour, shame, and masculine ethos, and the way these may contribute to the phenomenology of suicidal behaviours in Yorùbá communities. We also addressed the limitations of some widely accepted frameworks in suicide research, in particular, the emphasis on neurobiological conditions as risk factor for suicidal behaviour and the focus on hopelessness as a specific (social) cognition that leads to suicidal volition. Lessons learnt include the possibility of specific “culture-bound” cognitive motivators for suicidal behaviours among the Yorùbá which may be unrecognised but potentially rewarding focus of cognitive-behavioural therapy and other prevention strategies. A general need for contextualised application of universal suicidology research findings when working in specific socio-cultural milieu is emphasised.     

Explaining the face-inversion effect: the face–scheme incompatibility (FSI) model

The face-inversion effect (FIE) can be viewed as being based on two kinds of findings. According to the face(UI) effect, perception and recognition are better for faces presented upright (U) than for faces presented inverted (I). According to the face/object(UI) effect, inversion impairs the processing of faces more than the processing of nonfacial objects (e.g., buildings or cars). Part I of this article focuses on the face(UI) effect and the configural-processing hypothesis, which is considered the most popular explanatory hypothesis of the FIE. In this hypothesis, it is proposed that inversion impairs the processing of configural information (the spatial relations between features) but hardly (if at all) impairs the processing of featural information (e.g., eyes, nose, and mouth). Part II of the article starts from the conclusion reached in part I, that the configural-processing hypothesis has not succeeded in explaining a substantial number of the findings and in resolving certain theoretical problems. The part then goes on to outline a new alternative model, the face–scheme incompatibility (FSI) model, which contends with these theoretical problems, accounts for the configural-processing hypothesis, succeeds in explaining a considerable portion of the empirical findings related to the face(UI) effect, and proposes a relatively new research program on the concept of the face scheme. The basic assumption of the FSI model is that schemes and prototypes are involved in processing a visual stimulus of a face and in transforming it to a “meaning-bearing” face, and that different schemes are involved if the face is presented upright or inverted.     

A Medieval Feminist Critique of the Chinese World Order: The Case of Wu Zhao (r. 690–705)

Medieval Chinese held that the circumscribed social space women might inhabit in life was encoded in the nature of their bodies. Gender conceptions common to China's three religions—Confucianism, Buddhism and Daoism—confirmed that women were allied to the passive and inner. Accounts of the only woman in Chinese history to occupy the throne in her own name, Wu Zhao, follow Chinese historians in portraying her as contravening this cosmology. Drawing on recent studies of the religious history of the body, I argue instead that Wu Zhao constructed a legitimizing strategy that took seriously, in ways not contemplated before, these fundamental tenets of Chinese religion.     

Reviewing the research in children’s spirituality (2005–2015): proposing a pluricultural approach

Research on children’s spirituality seems to continue to be scarcely represented in the field of early childhood. In reviewing the literature, looking at empirical data-driven studies, this paper compiles an international review of the work completed in the last 10 years (2005–2015) on the topic of children’s spirituality. The research-based works reviewed are analysed and sorted taking into account: research methods, participant demographics (age, gender, ethnicity) and location (urban vs. suburban/rural, school vs. home), yet are presented in categories found related to their topic of study: (1) spiritual meaning-making and relationships to/with God, (2) children’s spirituality in education and (3) identity formation and sense of self. Finally, identification of gaps in the research literature regarding the study of children’s spirituality is presented. As well, avenues for future research are proposed, identifying methods and approaches. Also, the term pluricultural as a means to guide researchers in making sense of the complex phenomenon that is children’s spirituality is introduced.     

Johann Christian August Heinroth (1773–1843): the first professor of psychiatry as a psychotherapist

Heinroth is known as the first professor of psychiatry. His chair was established 200 years ago on the 21st of October 1811. His major importance for the history of psychotherapy has not yet been acknowledged. Heinroth regarded restriction as well as activation as fundamental remedies for mental illnesses. Restriction meant making a voluntary decision to live a life based on religious faith and to abstain from earthly satisfaction. Within his specific psychotherapeutical module—the ‘‘direct-psychic’’method—he utilized the patient’s mental powers—mood, mind and will, but also his spirituality. His therapeutic approach additionally contained elements of cognitive,behavioral and conversational therapy.     

“For a New World”: On the practical impulse of Husserlian theory

The thesis of this article is that in Husserlian phenomenology there is no opposition between theory and praxis. On the contrary, he understands the former to serve the latter, so as to usher in a new world. The means for doing is the phenomenological reduction or epoché. It gives the phenomenologist access to the starting point, the “first things,” and orients his/her striving towards reason and the renewal of humanity. Careful attention to the significance of the epoché also sheds light on Husserl’s understanding of the relationship of phenomenology not only to philosophy but also to the other sciences. Though an exposition of the “phenomenology of the philosophical vocation” which Husserl sketched in the 1920s, e.g., in his Kaizo articles and lectures on first philosophy, the author seeks to shore up his thesis. For Walter Biemel     

Interfaith Dialogue versus Recent Hatred: Serbian Orthodoxy and Croatian Catholicism from the Second Vatican Council to the Yugoslav War, 1965‐1992

China and the churches—in the making of one World published by Pro Mundi Vita Centrum Informationis. Rue de la Limite 6, B‐1030 Brussels, 1975, 39 pp., no price indicated.

From under the rubble ed. Alexander Solzhenitsyn, Collins Harvill, 308 pp, £3.95. Iz pod Glyb, YMCA Press, Paris, 276 pp, no price indicated.)

Three generations of suffering by Georgi Vins, Hodder and Stoughton, 1976, 222 pp., 85p.

The invocation directed by Tenghiz Abuladze, Gruzia Film, Georgia, 1968.     

Human–Grey parrot (Psittacus erithacus) reciprocity: a follow-up study

In a previous study (Péron et al. in Anim Cogn, doi:10.1007/s10071-012.05640, 2012), Grey parrots, working in dyads, took turns choosing one of four differently coloured cups with differing outcomes: empty (null, non-rewarding), selfish (keeping reward for oneself), share (sharing a divisible reward), or giving (donating reward to other). When the dyads involved three humans with different specific intentions (selfish, giving, or copying the bird’s behaviour), birds’ responses only tended towards consistency with human behaviour. Our dominant bird was willing to share a reward with a human who was willing to give up her reward, was selfish with the selfish human, and tended towards sharing with the copycat human; our subordinate bird tended slightly towards increased sharing with the generous human and selfishness with the selfish human, but did not clearly mirror the behaviour of the copycat. We theorized that the birds’ inability to understand the copycat condition fully—that they could potentially maximize reward by choosing to share—was a consequence of their viewing the copycat’s behaviour as erratic compared with the consistently selfish or giving humans and thus not realizing that they were indeed being mirrored. We suggested that copycat trials subsequently be performed as a separate experiment, without being contrasted with trials in which humans acted consistently, in order to determine if results might have differed. We have now performed that experiment, and shown that at least one Grey parrot—our dominant—responded in a manner suggesting that he deduced the appropriate contingencies.