Through the creative use of literary analysis, Memory, Imagination, Justice provides a critical and highly original discussion of contemporary topics in criminal law and bioethics. Author David Gurnham uses popular and classical texts, by authors including Shakespeare, Dickens, Euripides, Kafka, the Brothers Grimm, Huxley and Margaret Atwood to shed fresh light on such controversial legal and ethical issues as passionate homicide, life sentences, child pornography and genetic enhancement. Gurnham’s overarching theme is the role of memory and imagination in shaping legal and ethical attitudes. Along this line, this book examines the ways in which past wrongs are remembered and may be forcefully responded to, both by the criminal justice system itself and also by individuals responding to what they regard as gross insults, threats or personal violations. The volume further discusses the role of imagination as a creative force behind legal reform, in terms of the definition of criminal behaviour and the possible future development of the law. These ideas provide a useful and highly original perspective on contemporary issues of crime and society as they resonate both in legal and literary discussion.

Published in the year 1984, Memory and the Brain is a valuable contribution to the field of Neuropsychology.

An exploration of the biology of meaning that integrates the role of subjective processes with current knowledge of brain/mind function.

The essays in this first volume of The Journal for the Philosophical Study of Education follow an unusual flow between the personal and social, touching on the experience of teaching and the perspectives of recognized philosophers of education, and leading to broader considerations of policy discourse in education and educational administration. Thus we go from personal explorations of value and meaning (Fontaine) to studies of the effects of social policy and sociopolitical concerns on education (Howell, Loftin) to explorations of teaching (A. Johnston, O'Neill) to the significance of the works of particular philosophers and/or thinkers (G. Johnston, Kim) to international educational discourse and administrative practice (Friedrich and Lee; Bradbury, Halbur, and Halbur).

This book sets forth an ontological Copernican revolution. By means of a critical phenomenology, it shifts the axis of reflection from the putatively bedrock dualisms in which philosophy was conceived, to our lively, intentional mindbodies that are ontologically antecedent to, beyond the grasp of, yet implicated in, all reflection. In these exercises, reflection's center of gravity is shifted to our mindbodies, whose meditated whatness can be known in all of its forms of appearance--as material objects, organisms, makers, keepers and breakers of promises, husbands and wives, et cetera--and whose unmediated thisness everywhere importunately "shows itself." From this seamless, ontological bedrock, all of our dualisms have been brought forth by reflection. They never cease to be founded there; in action they disappear there. How, on this new foundation, do 'reflection', 'interpretation', 'thinking', 'speaking', 'time', 'hope', and 'memory' come differently to do their work?

Memory is a major factor in the composition and practice of liturgy. Recent research into how the brain and memory function points the way to how liturgy can best meet the needs of worshippers. In Memory and Liturgy, Peter Atkins draws on the fruits of his research into the process of the brain and our memory and applies it to liturgical worship. His extensive experience in writing and using liturgy keeps this book rooted in reality. In its ten chapters the author applies the functioning of the brain and the memory to our remembrance of God in worship; God's memory of us through Baptism; our remembrance of Jesus Christ in the Eucharist; the corporate memory of the community created through worship; the healing of memories of sin and pain through forgiveness; three aids to help us worship; the process of continuity and change in liturgy; and the connection between memory, imagination and hope. The conclusion summarizes the main practical issues. This provides a check-list for those serving on Liturgical Commissions and those involved in the teaching of the practice of liturgy. This book is a positive contribution to the ongoing search for suitable liturgical worship and music for the 21st century.

The essays in this volume interpret Jane Austen’s fiction through the lens of various sciences of the mind and brain, especially the cluster of disciplines implicated in the term cognitive science, including neuroscience, evolutionary biology, evolutionary and developmental psychology, and others. The field of cognitive literary studies has rapidly developed in the last few decades and achieved the status of an established (if still evolving) critical approach. One of the most popular authors to analyze from this perspective is Jane Austen. As numerous critics have noted, Austen was a keen observer of how the mind operates in its interactions with other minds, both when it functions successfully and when, as often happens, it goes awry, and her perceptions are often in synch with current neuroscientific and psychological research. Despite the widespread recognition of the special congruity between Austen’s novels and cognitive science, however, no book has been devoted to this subject. Jane Austen and Sciences of the Mind is the first monograph wholly comprised of readings of Austen’s oeuvre (juvenilia as well as all six completed novels) from cognitive and related psychological approaches. In addition, the volume operates under the assumption that cognitive and historicist approaches are compatible, and many essays situate Austen within the climate of ideas during her era as well as in relation to current research in the sciences and social sciences. Jane Austen and Sciences of the Mind offers a new lens for understanding and illuminating the concerns, techniques, and enduring appeal of Austen’s novels.

Bringing together well-established interdisciplinary scholars - including geographers Phil Hubbard, Chris Philo and Hester Parr, and sociologists Jenny Hockey, Mike Hepworth and John Urry - and a new generation of researchers, this volume presents a wide range of innovative studies of fundamentally important questions of emotion. Following an overarching introduction, three interlinked sections elaborate key intersections between emotions and spatial concepts, on which each chapter offers a particular take informed by substantive research. At the heart of the collection lies a commitment to convey how emotions always spill over from one domain to another, as well as to illuminate the multiplicity of spaces that produce and are produced by emotional life. The book demonstrates the richness that an interdisciplinary engagement with the emotionality of socio-spatial life generates.

Ophthalmologist William H. Bates' Original Antique Magazine Pages from the 1900's. The origin, true source of Natural Eyesight Improvement. Learn directly from the eye doctor that discovered this safe, effective method. Dr. Bates discovered the true principles of the eyes function and applied relaxation, natural methods, practice of normal eye function to return the eyes (visual system) to normal function with clear vision, healthy eyes. 'The Bates Method of Natural Eyesight Improvement'. Natural Treatments by Dr. Bates correct, prevent many different eye conditions without use of eyeglasses, surgery, drugs. Treatments for; unclear close and distant vision, astigmatism, cataracts, glaucoma, conical cornea, cornea scars, wandering/crossed eyes and other conditions. Dr. Bates recorded 11 years of work in his Clinic, his patients eye conditions and the natural treatments he applied to correct their eyesight in his Better Eyesight Magazine. Hundreds of different Natural Treatments are listed. The magazines contain `True Life Stories' of the Doctors, Assistants, Patients. Entertaining. A History book, life in the early 1900's. The Bates Method was hidden from the public by Eye Surgeons, Optometrists, Optical Businesses for over 100 years because this method works, is easy, anyone can learn, teach it, including children. When Dr. Bates cured the eyes, eyesight of many patients and other eye doctors in the hospital where he worked with natural treatment and proved his method is fact, that some of the old theories of eye function are incorrect, only theories; the eye doctors that preferred to sell eyeglasses, surgery, drugs became angry and expelled him. (See: `Reason and Authority' & `Dr. Bates Lecture' in Better Eyesight Magazine; November, 1919, April, 1923.) Dr. Bates then opened his own office, a Clinic New York City. He treated thousands of people by natural methods. He kept his price for medical treatment low and also provided no charge office visits `Free Clinic Days' for people that could not afford to pay for a visit to an Ophthalmologist. His treatments were successful. He cured a variety of eye conditions in the young and old, people of all ages, nationalities. The Bates Method is so simple and effective that many of his cured patients, `often children' went on to cure their friends, family, teachers and other children of defective vision including blindness, crossed, wandering eyes. Read the 'True Story of The two Little Girls that Restored a Blind Mans Eyesight' in the Oct., 1925 Magazine Issue.