Decentered online Bible instruction: How active learning enhances the study of Scripture

The field of biblical studies lends itself well to decentered online learning – a kind that uses active learning to engage primary texts and their interpretations. Not only does such an approach work well in online and hybrid formats, it more readily welcomes readings that are more contextual, constructive, and collaborative. Three aspects best characterize a decentered approach to active learning online: an orientation toward primary texts, collaborative inquiry, and enhanced learner initiative. This essay describes the significance of each in turn, along with naming some best practices. I argue that this approach not only shifts focus toward learners and the learning environment, it works particularly well for teaching Bible courses online and in hybrid formats where interpretation of primary sources is the fundamental goal.     

Site visits in interfaith and religious studies pedagogy: Reflections on visiting a Hindu temple in central Pennsylvania

Site visits provide an irreplaceable learning experience to students in both religious studies and the emerging field of interfaith studies. The conceptual core of this thesis is the claim, drawn from feminist epistemology, that an embodied pedagogy – a pedagogy which engages students not only intellectually, but as embodied beings who inhabit a space, engage in physical activities, and undergo various sensory experiences – is ultimately more enriching than a pedagogy centered exclusively in the classroom. Factors that make a site visit a successful instance of embodied pedagogy include the provision of sufficient context to students in advance for them to understand and appreciate the experience, an opportunity afterward to reflect on this experience in an intentional way, ensuring the site and the community whose space it is are treated with proper respect, and ensuring that the religious sensibilities of one's students are also similarly respected.     

巴蜀易学源流考

巴蜀易学素有渊源,两汉为滥觞期,六朝为续传期.唐代为总结期,两宋为高峰期,元明以下则为流衍期.自两汉迄清末,历代巴蜀易学著作约有180余种;数量虽然不多,然特征却很鲜明,流派众多,“四道”毕备,其“尚辞”者则有苏轼之《苏氏易传》,“尚象”“尚变”者则有李鼎柞之《集解》、来知德之《集注》,其“尚占”者则如汉严遵,而尤以卜筮易、道家易源远流长.至于《易》《老》兼治者,则有严遵、扬雄;发明图书易者,则如陈抟、胡世安;其以佛陀解《易》者,则有苏轼、龙昌期.至于仿圣拟经,由扬雄开其先(撰《太玄》),而王长文(攫《通玄经》)、卫元嵩(《元苞》)诸人继其事,成为巴蜀易学之一大特色.后之治《易》《玄》,谈《图》《书》者,皆以蜀学发其轫.刘成炘曰:“易学在蜀(伊川语),如诗之有唐矣.”(《蜀学论》)信然.     

论南宋合州阳氏易学

南宋合州阳氏家族经朱熹弟子(要)渊、度正,尽得朱氏学术之传,并世传其学,既上承蜀中程氏易学而发扬之,又下启鄞县史蒙卿静清之学,开四明朱氏学术之先.合州阳氏于易学深造有得,世传易学,老而弥笃,反对章句义疏,而重在日用常行,讲求体悟,并于象数图书之学多有自得之见,折射出程朱理学在南宋晚期重践履、朱陆合漉、易图学蓬勃发展等新动向.     

从《周易参同契》看易学在道教中的传播与影响

<周易参同契>作为道教易学的重要代表作,其最重要的特色是会归"大易"、"黄老"和"炉火"三家之理,借<周易>言黄老说炼丹.本文将<周易参同契>置于汉代易学的背景下,从黄老道家哲学与道教仙学的发展中,来探讨<周易参同契>如何托<周易>卦爻象为象征符号来隐喻金丹道之内涵,以展示易学在道教中的传播与影响.     

Prevalence and associated factors with body image dissatisfaction among adults in southern Brazil: A population-based study

We investigated the prevalence of body image dissatisfaction (BID) and associated factors in Florianopolis, Brazil. BID was analyzed in a sample (N = 1720) of adults through the Figure Rating Scale. The independent variables were sociodemographic factors, health behaviors, and morbidities. A multinomial logistic regression analysis was used. More men (14.2%) than women (6.1%) presented BID by being lighter than ideal (LI). Conversely, more women (66.6%) than men (46.3%) showed BID by being heavier than ideal (HI). BID by being HI was higher among older women, those with high BMI and those with a partner. In men, lower BMI and the presence of common mental disorders were associated with BID due to being LI. Advanced ages, alcohol abuse, physical inactivity, and obesity were associated with BID due to being HI. We must consider different public health interventions for men and women to reduce BID in Brazilian adults.     

Frequency and predictability effects in the Dundee Corpus: An eye movement analysis

Analyses carried out on a large corpus of eye movement data were used to comment on four contentious theoretical issues. The results provide no evidence that word frequency and word predictability have early interactive effects on inspection time. Contrary to some earlier studies, in these data there is little evidence that properties of a prior word generally spill over and influence current processing. In contrast, there is evidence that both the frequency and the predictability of a word in parafoveal vision influence foveal processing. In the case of predictability, the direction of the effect suggests that more predictable parafoveal words produce longer foveal fixations. Finally, there is evidence that information about word class modulates processing over a span greater than a single word. The results support the notion of distributed parallel processing.     

The relation of learning disabilities to the long-term outcomes of concussion

ObjectiveThis study sought to cross-sectionally evaluate the relation between learning disorders (LD) and long-term concussion outcomes.MethodSeventy-three asymptomatic male university athletes (23 history of concussion with LD; 24 history of concussion no LD; 26 controls) completed the Beck Depression Inventory-2 (BDI-II), the Profile of Mood States (POMS), the Cogstate battery, and an Oddball task during which event-related brain potentials were recorded.ResultsConcussed athletes with LD exhibited greater depressive symptoms (BDI-II), greater total mood disturbance (POMS), decreased accuracy on the One-Card Learning and the N-back task (Cogstate), decreased accuracy on the Oddball task, and reduced ERN amplitude relative to both the concussed athletes without a LD and controls. Concussed athletes with LD also exhibited prolonged P3 latency relative to controls. Irrespective of LD, concussed athletes exhibited increased anger-hostility and decreased Pe amplitudes relative to controls. No differences were observed in P3a amplitude or latency.ConclusionHaving LD may be a significant factor moderating the neurophysiological, cognitive and psycho-affective outcomes of concussion, and may explain a significant portion of the persistent deficits observed by researchers and clinicians.     

A team-taught interdisciplinary approach to engineering ethics

This paper outlines the development and implementation of a new course in Engineering Ethics at the University of Tennessee. This is a three-semester-hour course and is jointly taught by an engineering professor and a philosophy professor. While traditional pedagogical techniques such as case studies, position papers, and classroom discussions are used, additional activities such as developing a code of ethics and student-developed scenarios are employed to encourage critical thinking. Among the topics addressed in the course are engineering as a profession and its role in society; ethical successes and failures; risk, safety, and the environment; professional responsibilities; credit and intellectual property; and international concerns. The most significant aspect of the course is that it brings both engineering and non-engineering points of view to the topics at hand. This is accomplished in two ways. First, as mentioned previously, it is team-taught by engineering faculty with an interest in ethical and societal issues, and by philosophy faculty with expertise in the field of professional ethics and an interest in science and technology. Second, the course is offered to both engineers and non-engineers. This mix of students requires that all students must be able to explain their technical and ethical decisions in a non-technical manner. Work teams are structured to maximize interdisciplinary interaction and to foster insights by each student into the professional commitments and attitudes of others. An earlier version of this paper was presented at the 2005 conference, Ethics and Social Responsibility in Engineering and Technology, Linking Workplace Ethics and Education, co-hosted by Gonzaga University and Loyola Marymount University, Los Angeles, CA, USA, 9–10 June 2005.     

论马一浮"六艺之学"视野中的易学研究

作为现代新儒家早期思想的代表人物,马一浮先生提出了以儒家"六艺之学"统摄天下诸学的主张.这是马先生的一个创举,体现着他对传统儒学有意识地改造和发扬.作为"六艺之学"的一个分支,易学研究在马一浮先生的学术研究中无疑具有着"本体论"地位和作用,它所体现的"心之本体",不仅是"六艺"所自出的本原,也是"六艺之学"共同的目的和归宿.