Profiling Movement and Gait Quality Characteristics in Pre-School Children

There is a dearth of suitable metrics capable of objectively quantifying motor competence. Further, objective movement quality characteristics during free play have not been investigated in pre-school children. The aims of this study were to characterize children's free play physical activity and investigate how gait quality characteristics cluster with free play in pre-school children (3–5 years old). Sixty-one children (39 boys; 4.3 ± 0.7 years, 1.04 ± 0.05 m, 17.8 ± 3.2 kg) completed the movement assessment battery for children and took part in free play while wearing an ankle- and hip-mounted accelerometer. Characteristics of movement quality were profiled using a clustering algorithm. Spearman's rho and the Mann-Whitney U tests were used to assess relationships between movement quality characteristics and motor competence classification differences in integrated acceleration and spectral purity, respectively. Significant differences were found between motor competency classifications for spectral purity and integrated acceleration (p < .001). Spectral purity was hierarchically clustered with motor competence and integrated acceleration. Significant positive correlations were found between spectral purity, integrated acceleration and motor competence (p < .001). This is the first study to report spectral purity in pre-school children and the results suggest that the underlying frequency component of movement is clustered with motor competence.     

Unlike a Fool, He Is Not Defiled: Ascetic Purity and Ethics in the Samnyāsa Upanisads

The authors of the Samnyāsa Upanisads, manuals of ascetic lifestyle and practice, recommend that wanderers renounce behavioral standards of their formerly Brahmin householder life, including ritual purity and familial duties. Patrick Olivelle argues that these ascetics are thereafter considered impure and corpse– or ghoul–like, clearly lacking in dharma. However, these Upanisads counsel pursuing mental purity and moral behavior, and modeling oneself after the perfection of the Absolute. This essay investigates ascetic notions of purity and identity, and virtues such as non–violence and kindness cultivated in forest isolation. Is ascetic dharma universal in intent, and is it conceptually opposed to householder dharma? What type of ethics is admired by the authors, what type deprecated? Olivelle’s position is reevaluated, as is Jeffrey Kripal’s notion that monistic mysticism does not support ethics adequately.     

The Dharma of Ethics, the Ethics of Dharma: Quizzing the Ideals of Hinduism

This paper is divided into six parts. The first presents a rudimentary definition of ethics based on Western philosophical theories, particularly their concern for articulating universal moral principles. The second examines the assumptions anchoring Western moral philosophies, and raises the question: are the philosophical presuppositions of modern Western philosophy consistent with the presuppositions of Hinduism? It concludes that the two are not entirely in agreement, particularly on the issue of personal and social identity. The third section locates areas in Hinduism that discursively concur with the concerns of Western ethicists, and explores the limits of the semblance. The fourth identifies problematic areas, and raises the question: should the idea of universal ethics be abandoned for Hinduism? The fifth section concludes that such abandonment would be hasty, and initiates a searching look into the Hindu epics for concepts that, while not identical with may still be parallel to some Western notions of ethics. The sixth looks at the content of normative Hindu morality, and generalizes on the basis of this content about the nature of “Hindu ethics”.