Pupillary changes during encoding, storage, and retrieval of information.

6 subjects were each auditorily presented six lists of 7-digit numbers for retention intervals of 0, 5, and 10 sec. Pupil size was recorded during stimulus presentation, retention, interval, and recall of items. Results indicated that pupil dilation occurred during encoding and retrieval of stimulus items. Pupillary constriction was found during the retention interval when rehearsal was presumed to occur.     

Reading between the Strata: Teaching Rabbinic Literature with Material Culture

This article argues that attention to material culture can enhance teaching classical rabbinic literature (Talmud, Midrash, and related Jewish texts from the first seven centuries C.E.) at universities. Following an examination of broader scholarship on teaching and learning on using visuals, this article explores four ways in which material culture can help instructors teach rabbinics to students without background in Jewish studies or the relevant languages (Hebrew, Aramaic). It builds upon teaching other areas of biblical and religious studies (Hebrew Bible, New Testament, and teaching rabbinics at liberal seminaries), research methods, and broader scholarship on using visuals and material culture for pedagogical purposes. Contributing to these fields, this article addresses a lacuna in research on teaching rabbinic literature at secular institutions of higher learning and models ways to bring material culture into religious studies classrooms.     

Forum: Crafting the Introductory Course in Religious Studies

This series of short essays considers the complex choices and decision‐making processes of instructors preparing to teach, and continuing to teach, introductory courses in religious studies. In a paper originally presented in the University of Chicago's “The Craft of Teaching in the Academic Study of Religion” series, Russell McCutcheon explores a “baker's dozen” of such choices and the larger pedagogical problems with which they are entwined, ranging from classic questions of skill development and content coverage to philosophical concerns around students' identification with their topics of study and institutional concerns around governance and assessment. Aaron Hollander provides a brief introduction and four doctoral students at the University of Chicago Divinity School respond to McCutcheon's essay, widening its scope, testing its applicability, and interrogating its undergirding suppositions from the perspective of early‐career educators in the field.     

Comprehensive community-based education and neurorehabilitation for children and adolescents with traumatic brain injury

Children and adolescents who experience a traumatic brain injury (TBI) typically have sensory, cognitive, behavioral, and functional skill challenges that must be addressed in acute and post-acute rehabilitation settings. This article describes a community-based school that combines educational, medical, nursing, family, residential-living, and psychological services in a comprehensive program of pediatric neurorehabilitation. The operational, administrative, and clinical features of these service components are presented. A critical aspect of the program is an emphasis on applied behavior analysis procedures for purposes of assessment, treatment formulation, and evaluation. Data are reviewed to demonstrate demographics, patterns of service delivery, and outcome. The school program represents an educational alternative for students with TBI who are discharged from acute-care settings and require comprehensive support services to facilitate their transition and re-entry to public school and community living. © 1998 John Wiley & Sons, Ltd.     

Reply to Dews,and a plea for Schelling

The discussion is a response to Dews on the question of how Schelling's Freiheitsschrift should be interpreted. It falls into two halves, the first defending my interpretation, and the second expanding on the case that Dews makes for the unavoidability of metaphysics in the theory of human freedom, with which I am in full agreement. The main criticism that Dews makes of my reading is that the argument I attribute to Schelling concerning the metaphysical significance of evil rests on Kantian assumptions regarding the existence of pure practical reason, which Schelling rejects. I argue that, though certainly matters are more complicated than my earlier discussion made them seem, Schelling remains sufficiently close to Kant for the argument I attribute to avoid inconsistency. In the second half I raise what I claim to be a neglected but important question: Why is the legacy of classical German philosophy not regarded as significant for contemporary discussion of human freedom? My answer in brief is that the concept of freedom has undergone a profound contraction. In this context I also try to define more precisely what is distinctive of Schelling's view of human freedom.