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The founding of the Society for the Anthropology of Consciousness (SAC) can only be understood within the cultural context of its heritage. This paper is an historical narrative tracing the intellectual lineage of the SAC. The immediate causes were a series of symposia in 1974, including several on the challenge to anthropology represented by Carlos Castaneda, who attacked the way a critical part of anthropology was conducted. The argument in his own narrative was that one could not understand the shamanic world view without becoming a shaman. No informant could ever convey this, because so much of it was experiential. It could not be properly known unless one entered with sincerity into the experience, as a participant not just an observer. Two insights central to this thesis are particularly relevant to SAC: an aspect of human consciousness exists independent of time and space susceptible to volitional control; and, there is an interconnection between all life forms, which must be understood if the universal impulse humans feel toward the spiritual component of their lives is to properly mature. The SAC can be seen in pure Kuhnian terms as one response to the reassessment that Castaneda forced on anthropology. [ABSTRACT FROM AUTHOR]

Honey is a product of high nutritional value, used as a raw material for obtaining mead. However, adding fruit juices, including chokeberry juice, can improve mead quality. This paper aims to assess the effects that adding different quantities of chokeberry juice, with the variation of 3 amounts of inoculated yeast, has on the fermentation and physicochemical, antioxidant, and antimicrobial properties of mead. The parameters analyzed are the dry matter content, pH value, and content of volatile acids, ethanol and methanol, total phenols and flavonoids, FRAP, DPPH, and ABTS tests, and antimicrobial properties. The results obtained in this paper show that adding chokeberry juice improves the antioxidant properties of the final product and positively affects the course of mead fermentation, i.e., it has led to an increase in the maximum concentration of ethanol. Regarding the chemical composition of mead, there is no significant difference, except in the obtained ethanol content, which is the highest in samples with 10% of added chokeberry juice. Furthermore, the control sample showed the best antimicrobial activity, while the sample with 5% added chokeberry juice showed the weakest effect. Finally, the strongest effect was seen in the sample with 20% of added chokeberry juice. [ABSTRACT FROM AUTHOR]

This paper advances the hypothesis of a theoretical affinity between alienation and shame. This attempt will be circumscribed by a narrow intention based on the work of the philosopher Rahel Jaeggi (2014). Specifically, the paper will try to outline a sociological translation of Jaeggi's thought, attempting at the same time to identify interpretive affinities between a Meadian social-theoretical reading of shame and a sociological translation of the German philosopher's theory of alienation, which is widely debated in the context of social philosophy. Shame and alienation can be associated in reference to their common twofold root: they are, at one and the same time, social events, objectified and exteriorized, and individual events, linked to subjective experience. Moreover, they both show further ambivalences. They are necessary to the stabilization of social bonds, but at the same time they can indicate the emergence of social pathologies. As we will see, a Meadian reading of shame can thus help to compensate for Jaeggi's lack of discussion of the social aspects of alienation and, at the same time, emphasize the alienation side of shame. [ABSTRACT FROM AUTHOR]

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Sociologists tend to see G. H. Mead's conceptualization of self as fundamentally correct. In this paper, we develop a critique of Mead's notion of the self as constituted through social interactions. Our focus will be on Mead's categorial distinction between the socially constructed self and subjective experience, as well as on the tendency of post‐Meadian sociologists to push Mead's position in ever more radical directions. Drawing inspiration from a multifaceted understanding of selfhood that can be found in Husserlian phenomenology, we then propose that the most basic level of selfhood is anchored in irreducible subjective experience. [ABSTRACT FROM AUTHOR]

The paper relates Elias's thought to Mead's, starting from the embodied dimension of emotions. The approach of the two authors to emotions is affected by a conception of society as deeply intertwined with biological and somatic aspects. Rediscovering and enhancing these aspects is configured as a radical challenge to the disciplinary barriers with which such topics are traditionally addressed. This allows to relate the thought of the two authors within a theoretical framework that can shed light on the embodied aspects of emotional action. [ABSTRACT FROM AUTHOR]

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The paper does not claim to be a novel contribution to any field. It simply opposes claims by philosophers of consciousness-I take Daniel Dennett as an example (though no more than that) that non-conscious robot-like neurons (Dennett's phrase) can, taken together, add up to an explanation of (even the illusion of) consciousness. To this I oppose G. H. Mead's so-called social behaviorism. My argument, such as it is, proceeds in well-defined stages: 1. I first introduce the history of anti-reductionism among philosophers, including those of the analytical persuasion, especially among North American philosophers; 2. the 'new archaeology' of hominid prehistory is then introduced to show how some eminent archeologists oppose the reductionist view that large brains-deduced from finds of larger and larger skulls-constitute the best explanation we have for the advent of Homo sapiens; 3. the heart of my paper is then a reference to-not a proper summary of-Terence Deacon's masterful book, The Symbolic Species: The Co- Evolution of Language and the Brain-where the idea of co-evolution of human communication and brain development (along with other physiological traits such as a proper voice box) is put forward as a better-as co-evolutionary-explanation of human symbolic behavior than the standard ones (including Dennett's); 4. I then make equally brief summaries of confirming evidence of such co-evolution; 5. this is followed by similar summaries of the alleged science of historical linguistics-none of it explaining the beginning, but only the development of human languages in non-reductionist terms; 6. I then introduce Berger and Luckmann's Social Construction of Reality to make a central claim: that even reductionist science-whether genetic reductionism or brain-studies-based reductionism-is and must be socially constructed; and 7. I conclude with a preference for a Meadian (similar to a Deweyan) social responsibility activism. One note relative to item number 1: I make no claim here to discuss Merleau-Ponty or any other well-known anti-reductionist; this is in answer to one referee of the paper. [ABSTRACT FROM AUTHOR]

The aim of this paper is to show how Habermas used the writings of George Herbert Mead. This subject has already been examined by the critical literature; however, the originality of this analysis with respect to previous studies lies in its philological approach. The result of the research proves that the interest of Habermas towards the American social psychologist originates well before the Theory of Communicative Action and accompanies the elaboration of Habermas' research programme for over two decades. It is interesting to observe that the references to Mead's writings continued to be very selective and focused on the same three particular areas: on the methodological level, around the problem of the foundation of the social sciences; on the theoretical level, around ontogenetic and phylogenetic development; on the moral level, around the justification of the discourse ethic and, more generally, the idea of a post-metaphysical concept of reason. This paper also shows the remarkable coherence with which Habermas is developing a general theory of society and a philosophy of rational discourse. [ABSTRACT FROM AUTHOR]

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George Herbert Mead's social psychology went off in two different directions; one explained the social world in terms of language, the other in terms of (individual) biology. This paper addresses the latter approach, in Mead's early social psychology in terms of instincts and in his later social psychology in terms of fundamental impulses. The approach derives from William McDougall's An Introduction to Social Psychology in 1908 and changed in response to criticism of instincts following World War I by John Dewey, Ellsworth Faris, Floyd Allport, and Luther Bernard, among others. The paper argues that such an approach was a dead end and had to be rejected to allow for a scientific social psychology. [ABSTRACT FROM AUTHOR]

The aim of this paper is to show the peculiar role that George Herbert Mead's theory can play in understanding the social character of the emotions, with particular reference to the non-dualistic and anti-reductionist connotation of human conduct. The essay starts from two philosophical antecedents that exemplarily frame the relationship between emotions, intersubjectivity and normativity. These are the theoretical options of David Hume and Adam Smith. The hypothesis underlying this contribution is that the reflection on the link between emotions, intersubjectivity and normativity initiated by these two philosophers finds a more complete formulation in sociological terms in Mead's theory. Through the overall argumentation developed in the essay, an attempt will be made to show that in Mead - unlike Hume and Smith - moral consciousness is not discontinuous with respect to emotional consciousness, but that both represent phases of the same social process. The social character of the emotions is thus defined by reference to a common fabric of intersubjective character that binds together emotional consciousness and the more articulated dimensions of consciousness as phases of the same dynamic of human conduct. [ABSTRACT FROM AUTHOR]

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The paper deals predominantly with the theory of moral reconstruction in George H. Mead's thinking. It also points out certain underdeveloped aspects of Mead's social-psychological theory of the self and his moral philosophy, and attempts to develop them. Since Mead's ideas concerning ethics and moral philosophy are anchored in his social psychology, the paper begins with a description of his theory and underlines some problematic areas and tries to solve them. The most important of these, as the author argues, is the hypothesis that social conflicts should be seen as the root of reflective, discursive thinking. Unlike some of his contemporaries (such as Vygotsky), Mead failed to appreciate this aspect of the genesis of the dynamics of the self. [ABSTRACT FROM AUTHOR]

Inspired by G.H. Mead's philosophy of time and his focus on the present as the site of interpretation of past experiences and thoughts about the future, this paper makes cross-national comparisons between four cases of young Norwegian and British men. The method is case-based biographical analysis. Levels of biographical time, family time and historical time intersect in young men's orientation to the future in a present set in the current contexts of Norway and Britain. The overarching question addresses if and how timing at the biographical level, related to family time and resources, harmonise with features of opportunity structures in the national contexts. Two typologies are identified: those whose future orientations correspond with standards for 'successful' trajectories are named confident continuity while cautious contingency characterises the orientation of those whose biographical timing of transitions is not in synchrony with family time nor with standards in the current opportunity structure. [ABSTRACT FROM AUTHOR]

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This paper addresses George Herbert Mead's behaviorism on the basis of Gary A. Cook's George Herbert Mead: The Making of a Social Pragmatist. It links the functionalism of his early social social psychology to the behaviorism of his later social psychology, differentiates his behaviorism from that of John Watson, and points out the influence of John Dewey on both his functionalism and his behaviorism. [ABSTRACT FROM AUTHOR]

Montes de María is one of the subregions with the highest honey production rates in Colombia. Despite this, most of it is sold in bulk, without differentiation, which leads to a lower sales price. Beekeepers recognize that the honeys collected come from different geographical and botanical origins and have different characteristics. However, they believe these will not be accepted by consumers, so they sell it at low prices. In Montes de María, there is a beekeepers' cooperative called the Multiactive Cooperative of Organic Beekeepers Montes de María (Cooapomiel). This organization produces, purchases, and sells honey, beekeeping materials, and technical services. In this article, the fermentation process to obtain mead with honey from Montes de María was evaluated. Three different types of honey (from different geographical origins) and two commercial yeasts (S. cerevisiae) were used. Brix degrees during the fermentation process were measured. All fermentations started with a must of 24°Bx. After 548 hours at 23°C, all musts reached 8.8 and 10.3 °Bx. One of the yeasts showed slightly faster fermentation, mainly due to its fructophilic capacity. The alcoholic content and volatile acidity were within the range of Colombian regulations for wine-type beverages. All parameters showed variation due to fermentation time. In the future, mead production can be performed by Cooapomiel. Mead quality from this research, investment necessity, and possible commercial partners must be considered. [ABSTRACT FROM AUTHOR]

This study traces the evolution of a research program that frames the human mind as an embodied social phenomenon. The essay is divided into two parts, the first one focused on historical issues, the second on contemporary developments. The discussion begins with the mind-body problem central to the scholarship in this area and then focuses the changing perspective on consciousness as a symbolically mediated process. Next, the paper surveys the relevant writings of Mead and Vygotsky, tracks the debate about the place of body in interactionist sociology, and connects this debate to current research in neuroscience. The report concludes with reflections on the prospects for embodied sociology and the contribution it can make to the debate about extended mind. [ABSTRACT FROM AUTHOR]

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Pollen is the reproductive agent of flowering plants; balneology is utilized by archaeologists because perplexing, a major component in the exine of pollen grains, is resistant to decay and morphologically distinctive. Wine, beer, and mead have been identified in the archaeological record by palynological assessment due to indicator species or due to a pollen profile similar to that recovered from honey, a common source of sugar in a variety of fermented beverages. While most pathologists have assumed that pollen grains are resistant to alcoholic fermentation, a recent study in food science implies that pollen is a yeast nutrient because pollen-enriched meads produce more alcohol. The experiment presented here explores the potential distortion of the pollen record through fermentation by brewing a traditional, pollen - rich mead with Saccharin chervils. In this experiment, the pollen grains did not undergo any discernible morphological changes nor were distorted in the pollen profile. Any nutrition that the yeast garners from the pollen therefore leaves perplexing intact. These results support palynological al research on residues of alcoholic beverages and confirms that the fermentation process does not distort the pollen profile of the original sub stance. The paper concludes with the potential and limits of palynological study to assess fermentation within the archaeological record. [ABSTRACT FROM AUTHOR]

This paper advances the hypothesis of a theoretical affinity between alienation and shame. This attempt will be circumscribed by a narrow intention based on the work of the philosopher Rahel Jaeggi (2014). Specifically, the paper will try to outline a sociological translation of Jaeggi’s thought, attempting at the same time to identify interpretive affinities between a Meadian social-theoretical reading of shame and a sociological translation of the German philosopher’s theory of alienation, which is widely debated in the context of social philosophy. Shame and alienation can be associated in reference to their common twofold root: they are, at one and the same time, social events, objectified and exteriorized, and individual events, linked to subjective experience. Moreover, they both show further ambivalences. They are necessary to the stabilization of social bonds, but at the same time they can indicate the emergence of social pathologies. As we will see, a Meadian reading of shame can thus help to compensate for Jaeggi’s lack of discussion of the social aspects of alienation and, at the same time, emphasize the alienation side of shame.

Copyright of Japan Marketing Journal is the property of Japan Marketing Academy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The aim of this study was the analysis of 25 commercially available meads obtained from three leading producers in Poland. In the course of the analyses, the concentration of nine organic acids was determined using the capillary isotachophoresis technique, and the total polyphenol content (58–699 mg/L GAE) and the antioxidant activity were expressed as FRAP (234–6422 µmol/L Fe2+) using spectrophotometric methods. We were able to indicate the acids whose main source was honey—gluconic acid (561–2287 mg/L) and formic acid (35–176 mg/L), the one that was formed during alcoholic fermentation—succinic acid (280–845 mg/L), and also those originating from the additives in the form of fruit juices, or as a result of acidification—tartaric acid (< LOD–159 mg/L), malic acid (135–1611 mg/L) or citric acid (125–4576 mg/L). Our results provide a further contribution to the general knowledge of the chemical composition of meads, and, in particular, these are the first results of this kind for meads commercially available in Poland. The analysis of principal components showed the correlation structure of the examined parameters and the existence of two clusters containing specific meads. [ABSTRACT FROM AUTHOR]

This study traces the evolution of a research program that frames the human mind as an embodied social phenomenon. The essay is divided into two parts, the first one focused on historical issues, the second on contemporary developments. The discussion begins with the mind-body problem central to the scholarship in this area and then focuses the changing perspective on consciousness as a symbolically mediated process. Next, the paper surveys the relevant writings of Mead and Vygotsky, tracks the debate about the place of body in interactionist sociology, and connects this debate to current research in neuroscience. The report concludes with reflections on the prospects for embodied sociology and the contribution it can make to the debate about extended mind. [ABSTRACT FROM AUTHOR]

This paper will see Bjarni Kolbeinsson as a representative of the new kind of skaldic poetry that had developed around the turn of the thirteenth century. By then, formal skaldic poetry had become an art form cultivated by men who had received schooling and clerical ordination. Skalds such as Bjarni had turned their attention from the praise of kings of the present or the near past towards subjects of the more distant past and religious themes. In Jómsvíkingadrápa, Bjarni brushed aside the Odinic mead hailed by former skalds and preferred to apply techniques of poetic composition that he had learned through the formal study of Latin poetry. A tongue-in-cheek rejection of the traditional exordial topoi and a sensibility for love poetry allowed him to compose a poem that not only rejected the past but also pointed towards the future. [ABSTRACT FROM AUTHOR]

Pyment is a type of mead that is produced from the alcoholic fermentation of a honey solution with the addition of grape juice. Due to the demand for new beverages, pyment can be a profitable alternative for both grape and honey producers. Therefore, this work aimed to characterize the aromatic and physicochemical composition of pyments. The pyments were prepared with addition of 10, 20 and 30% of Moscato juice, and compared with Moscato wine and traditional mead. The results showed an increase in the fermentation rates of Moscato-pyments, indicating that the addition of Moscato juice reverses the low fermentative vigor often reported in mead fermentations. Physicochemical parameters showed an increase in total acidity and a decrease in residual sugar and alcohol, depending on Moscato juice concentration. Moscato-pyments showed an intermediate concentration of volatile compounds between the traditional mead and Moscato wine, with a better balance between fruity, floral and buttery, manifesting characteristic aromas of wines made with Moscato grapes and simultaneously, exposing characteristic aromas of honey. The sensory analysis reveals a significant difference between mead, pyments and Moscato wine. In general, pyments were considered, by the panelists, as the most equilibrated with intermediary aroma intensity, floral, fruity and honey aromas, and good persistence in the mouth. [ABSTRACT FROM AUTHOR]

The aim of this paper is to show the peculiar role that George Herbert Mead’s theory can play in understanding the social character of the emotions, with particular reference to the non-dualistic and anti-reductionist connotation of human conduct. The essay starts from two philosophical antecedents that exemplarily frame the relationship between emotions, intersubjectivity and normativity. These are the theoretical options of David Hume and Adam Smith. The hypothesis underlying this contribution is that the reflection on the link between emotions, intersubjectivity and normativity initiated by these two philosophers finds a more complete formulation in sociological terms in Mead’s theory. Through the overall argumentation developed in the essay, an attempt will be made to show that in Mead – unlike Hume and Smith – moral consciousness is not discontinuous with respect to emotional consciousness, but that both represent phases of the same social process. The social character of the emotions is thus defined by reference to a common fabric of intersubjective character that binds together emotional consciousness and the more articulated dimensions of consciousness as phases of the same dynamic of human conduct.

Honey mead is a well-known conventional alcoholic beverage made by microbial fermentation of diluted honey. The selection of prospective yeasts for inoculation of honey-must with regard to honey mead quality determines the quality of mead production. The yeast consortium tolerant to ethanol stress was selected for this study using an enrichment technique. The activity of the invertase enzyme and the level of ethanol tolerance have been investigated. Thai stingless bee honey was used as a substrate, and the selected ethanol tolerant yeast consortium was used for mead fermentation. The results revealed that the PP03 had the highest invertase activity of 75.13±9.16 U/mL and the highest ethanol tolerance level of 12%. This is the first study using an ethanol tolerant yeast consortium to ferment honey mead from Thai stingless bee honey. [ABSTRACT FROM AUTHOR]

The aim of this preliminary study was to investigate whether the fermentation process affects the antioxidative properties of honeys. Therefore, the total antioxidant potential (TAP) of eleven meads was examined. TAPs were estimated using DPPH, hydroxyl radicals, and amperometric measurements in the flow-through HPLC system. The results were correlated with the total content of polyphenols and anthocyanins. Additionally, the concentrations of ethanol, sugars, and hydrogen peroxide were measured. The influence of side reactions and the presence of hydrogen peroxide, glucose, ethanol, and anthocyanins on the free radicals generation were also tested. The use of HPLC electrochemical detection for TAP measurements is particularly preferred. Depending on the potential used, different antioxidants can be measured. It turned out that fruit and species meads are characterized by much higher TAPs measured at high potential of the working electrode than at lower potential due to the high concentration of weak antioxidants which do not provide signals at low potentials. It was found that dark honeys (buckwheat, honeydew) are characterized by much higher TAP values than light ones (acacia, linden, multi-floral). The concentration of anthocyanins decreased during fermentation. They are removed together with the sediment. [ABSTRACT FROM AUTHOR]

Social defeat is a psychiatric theory accounting for the role of social environment in the aetiology of psychosis via the mechanism of stress. Social defeat stems from animal studies of stress, whereby a small rat is introduced into a larger rat's cage and is subsequently attacked and defeated by its larger foe. The defeated rat is subjected to behavioural and hormonal analyses to explore its stress levels. The idea is that social defeat leads to social stress which may cause psychoses. In this article, we draw on the work of Jean-Paul Selten to critique the epistemics that are bound up with social defeat research. For comparative analysis, we use Mead's Mind, Self and Society to tease out the problems of social defeat and suggest potential remedies. We contend that, in seeking to equate animal and human sociality, social defeat portrays human interaction as hostile and pathological, and minority groups as inevitably defeated. In contrast, Mead's symbolic interaction presents human sociality as progressively organizational. Mead's account is grounded in human exceptionalism and lacking attention to structural inequalities. Nevertheless, symbolic interaction has much to offer contemporary social defeat research, albeit whilst echoing some of its thin sociology. [ABSTRACT FROM AUTHOR]

This article highlights the role played by the body in the work of George Herbert Mead. For Mead, the social emergence of mind depends on human physiology. This is revealed through a detailed exploration of three thematic domains in his work: the organism–environment dyad, perception, and the manipulatory stage of the act. From this, I argue that Mead saw the body as constitutive of cognition and central to the development of mind and self. Present‐day research supports this view and demonstrates Mead's relevance for understanding embodied cognition. [ABSTRACT FROM AUTHOR]

In present-day cultural-historical sciences, explanations of activity are provided in terms of thing-like, independent, and self-actional entities including subject, object, tool, sign, mind, culture, meaning, and community. In this theory-building contribution, I instead suggest an organic theory to theorize activity in terms of events, characterized by actuality and becomingness. Organic theories have radical consequences for the cultural sciences in that cherished notions—e.g. mediation, identity, intersubjectivity, and cause–effect relation—no longer have a place in organic theories of human activity. This study describes the foundations of an organic approach, provides an analysis exemplifying an organic view, and develops some of its implications for the cultural-historical sciences. [ABSTRACT FROM AUTHOR]

To understand themselves as playing a social role, individuals must understand themselves to be contributing to a cooperative endeavor. Psychologically, the form of cooperation required is a specific type that only humans may possess, namely, one in which individuals form a joint or collective agency to pursue a common end. This begins ontogenetically not with the societal level but rather with more local collaboration between individuals. Participating in collaborative endeavors of this type leads young children, cognitively, to think in terms of different perspectives on a joint focus of attention ‐ including ultimately an objective perspective ‐ and to organize their experience in terms of a relational‐thematic‐narrative dimension. Socially, such participation leads young children to an understanding of self‐other equivalence with mutual respect among collaborative partners and, ultimately, to a normative (i.e. moral) stance toward "we" in the community within which one is forming a moral role or identity. The dual‐level structure of shared endeavors/realities with individual roles/perspectives is responsible for many aspects of the human species' most distinctive psychology. [ABSTRACT FROM AUTHOR]

Wine yeast strains Torulaspora delbrueckii, Saccharomyces bayanus and an osmo-ethanol tolerant Saccharomyces cerevisiae strain isolated in a Pedro Ximenez grape must have been used as starter cultures for mead production without addition of nitrogen assimilable sources. Significant differences on the fermentation kinetics, major volatile compound (MVC) contents and in organoleptic properties (OP) were obtained. A Multivariate Analysis (MVA) carried out with the contents in the six key compounds, acetaldehyde, 1-propanol, isobutanol, acetoin, 2,3-butanediol (levo) and diethyl succinate, allows to obtain a chemical profile or fingerprint very useful to differentiate each mead. By subjecting these MVC to a principal component analysis, two PCs were obtained that explain the 85.3% of variance and group the meads according the yeast used. Meads obtained with T. delbrueckii have a low ethanol, high residual sugar content and preserve the primary aroma of honey. It was concluded from a sensorial evaluation that the most suitable yeast that produces the sweet type of multifloral honey mead is T. delbrueckii, while S. bayanus is suitable for dry meads. [ABSTRACT FROM AUTHOR]

The most prominent theory in leadership studies is transformational leadership. Ironically, however, scholars who subscribe to transformational leadership have left the concept of transformation itself, unexamined and lying dormant in the background. In response to this neglect, I propose a Meadian framework of leadership that is centered on the nature of transformation in both leaders and leadership trans-actions. I present a framework that is Mead ian, and not exclusively from Mead, by integrating contemporary scholarship from a range of disciplines that corroborate and complement Mead's work and provides transformational leadership scholars a new way forward. I use Mead's I/Me distinction to answer who transformational leaders are in their embodied social selves and Mead's role-taking notion in the social act to answer what transformational leaders do in relation with followers. In doing so, I provide leadership scholars a "third way" between dichotomous conceptions of singularly influential leaders on the one hand and leaderless leadership processes on the other. [ABSTRACT FROM AUTHOR]

The antioxidative activities of honeys collected in Poland were screened. The total antioxidant potential (TAP) provides more information about the system than the determination of individual antioxidant. TAP is proportional to the sum of products of concentrations of all antioxidants in the sample and their antioxidant powers (rate constants). To measure, compare and correlate TAPs, we used techniques which we had recently elaborated (i) related to hydroxyl radicals, (ii) RP-HPLC measurements with amperometric detection and (iii) differential pulsed voltammetry (DPV). They were correlated with techniques already described in the literature (i) related to the DPPH radicals, (ii) the total content of phenolic compounds and (iii) color intensity. All assays revealed the following order of obtained TAP values: buckwheat > honeydew > linden > multi-flower> acacia honey. Correlations were found between results obtained using different techniques. There was also a significant correlation with the results obtained by authors using other measurement techniques. Differences in antioxidant properties among individual honeys are inversely proportional to the strength of the radicals in relation to which measurements were performed. This is due to the fact that strong radicals react not only with strong antioxidants but also with weak ones, which are much more common. The darker honeys were also observed to be characterized by higher TAP values. [ABSTRACT FROM AUTHOR]