Social Power in the Classroom: Student Attributions for Compliance

This study assessed university students' attributions for compliance after envisioning their instructors attempting to influence them through the use of social power. Differences in student attributions were hypothesized based on student gender, region of residence within the United States, and class standing (i.e., lower vs. upper division). Participants ( N = 326) completed a modified version of Raven, Schwarzwald, and Koslowsky's (1998) Interpersonal Power Inventory. The power dynamic between teachers and students differs from that of a more traditional supervisor-subordinate relationship. Support was not obtained for the hypothesis regarding student gender, while full support was obtained for the hypotheses regarding region of residence and class standing. Implications for instructors are discussed, as well as implications for future social power research.     

中世纪阿拉伯语哲学中的意向性

一、导论:意向性的阿拉伯起源长久以来,意向性起源于中世纪的观点是一个人尽皆知的哲学史常识。19世纪,布伦塔诺复兴了意向性,他毫不遮掩自己对经院传统的敬意。(1)在这一标准叙事中,阿拉伯语哲学的核心地位一直以来都是公认的,就算不是如此,人们最起码也承认,拉丁语的intentio一词是对阿拉伯语ma'na一词的翻译。     

Jewish Courts in Medieval England

Basing their conclusions on Latin documents, historians have painted the Jewish courts of medieval England as limited and haphazard affairs, their jurisdiction limited mostly to family law. They have also assumed that rabbinic courts ceased their activity in England after 1242. Hebrew rabbinic sources from the same period—some of which have never been published—provide more detailed information. These sources describe several professional courts staffed by learned scholars and adjudicating a range of legal issues. These courts existed throughout the thirteenth century—until the Expulsion of 1290—and included some of the leading rabbis in medieval England: Benjamin of Cambridge, Moses of London, and Moses’s son Elijah Menahem. The London court of Rabbi Elijah Menahem in particular possessed significant powers and utilized Elijah’s royal connections to enforce its rulings. Besides correcting the scholarly perception of rabbinic courts in medieval England, this article demonstrates how crucially important rabbinic texts and responsa are for historians as a source alongside other types of medieval documentation.     

Muhammad and Ideology in Medieval Christian Literature

The article examines popular Christian literary works of the medieval period, focusing on The Song of Roland, The Divine Comedy, Piers Plowman, The Canterbury Tales and The Pilgrim's Progress, and asks what were the factors behind their harsh and exaggerated treatments of Muhammad. The answer lies in the authors' common ideological purposes, whereby they portrayed Muhammad either as a false god or as the quintessential Christian heretic to show that he was the model for unorthodox beliefs and schisms in their own time. Influenced by the critical theory of Slavoj Zizek, the article contends that the authors' ideological commitment is confirmed by their persistent misrepresentation of Muhammad in order to make social or theological points, even though they often show appreciation for Muslim culture on the whole.     

论伊斯兰世界的犹太人

犹太人无国度而幸存千年现象成为学者研究的一个"谜".本文以伊斯兰世界崛起时犹太人为研究切入点,梳理伊斯兰世界犹太人的社会组织、经济生活和文化历史,揭示犹太-穆斯林文化的跨文化关系.这两种文化不断交融,互助共生,创造了犹太历史上最发达的物质文明和最伟大的文化遗产,架起了古代和现代之间的一座宏伟的桥梁,从一个侧面解析犹太人幸存之"谜".     

Medieval theories of mental representation

Throughout most of the Middle ages, it was generally held that stored mental representations of perceived objects or events preserved the forms or species of such objects. This belief was consistent with a metaphor used by Plato. It was also consistent with the medieval belief that a number of cognitive processes took place in the ventricles of the brain and with the phenomenology of afterimages and imagination itself. In the 14th century, William of Ockham challenged this belief by claiming that mental representations are not stored but instead constructed in the basis of past learned experiences.     

The Medieval Commentary Tradition:

No abstract available for this article.     

Medieval Consideration and Moral Pace

This essay examines the relationship between virtue and understandings of time through a comparative examination of two medieval Christian writers, Bernard of Clairvaux and Thomas Aquinas. By locating temporal dimensions of virtue primarily in discussions of prudence, this essay compares Thomas's account of the virtue of counsel as preparatory to prudent judgment with Bernard's earlier account of consideration as an integrating virtue that coordinates an examination of physical surroundings and social responsibilities with an examination of one's own inner life and history of moral decisions. The essay argues that accounts of virtue ethics focusing on tradition‐specific views of the human good and practical reasoning are insufficient if they do not also examine how practical reasoning interprets and responds to religious interpretations of time that disclose the distinctive kinds of moral problems arising in each historical period.     

Power Motivation and Youth: An Analysis of Troubled Students and Student Leaders

The n affiliation, n achievement, and n power of five clusters of ninth-grade students and the differences between the motivational profiles of ninth-grade troubled youth and recognized student leaders were investigated in this study. The participants were grouped through the use of a cluster analysis of variables related to at-risk and leadership characteristics. The Picture Story Exercise (Burruss, 1980), a derivative of the Thematic Apperception Test (TAT), was used to measure n power, n achievement, n affiliation, and activity inhibition. A discriminant analysis of the groups indicated that n power discriminates between troubled students and recognized student leaders, whereas n achievement and n affiliation are not statistically significant in the analysis of the maximal differences between these two groups. Implications for counselors are discussed.     

Cultural Meanings of Money in Medieval Ashkenaz: On Gift,Profit, and Value in Medieval Judaism and Christianity

This article explores the cultural history of money in medieval Judaism and Christianity. In doing so, it reassesses a historical narrative describing the emergence of a “new money economy” in the High Middle Ages. In the prevailing narrative, money is positioned as a causal agent: it is said to effect and symbolize the “profit motive,” becoming a locus for anxiety about the new money economy. But a close reading of moral literature suggests that money per se was not a locus of anxiety. Moralists had a sophisticated understanding of economic value and its relation to moral economy. Anxiety among Jewish and Christian moralists focused on the possible disjuncture between moral and economic values, not on economic value per se. Through close readings of medieval exempla, this article demonstrates that moralists regarded the economic act of acquisition as creating a moral value. When “bad” moral value adhered to coins, they sought to devise means for redeeming that value through penitential acts. This ideology, which was shared by Jewish and Christian authors, suggests that cultural assumptions about money were more sophisticated than a straightforward fear of the profit economy and profit motive and that the narrative of European economic development as a shift from gift economy to profit economy ought to be problematized. Binary oppositions between gift and profit and between an altruistic Christianity (linked to a gift economy) and a modernizing Judaism (linked to a profit economy) ought to be broken down.