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This paper contends that sociotherapy, a sociologically informed approach to therapy, is a viable alternative to the diagnostic model recognized by the College of Registered Psychotherapists in Ontario (CRPO). The Psychotherapy Act (2007) along with the Regulated Health Professions Act (1991) gives the CRPO authorization to regulate the practice of psychotherapy and to control titles affiliated with the act of psychotherapy. I offer a discussion of sociotherapy and socioanalysis as clinical alternatives to the conservative and normalizing approaches endorsed by the College. I situate sociotherapy and socioanalysis in the discipline of sociology and in relation to Freudian psychoanalysis. I offer my own sociotherapeutic practice as an illustration of how the societal and the psychological, the social, and the psychic must be engaged in concert. I underscore the importance of dialogue, as opposed to diagnostics, interpretation as opposed to assessments and psychosocial contemplation as opposed to cognitive-behavioral treatment in clinical practice.

India is developing fast in the lines of some of the greatest cities of the world. Graph from the last 20-25 years show that India has majorly borne a paradigm shift in development icons as such Its cities have surpassed even double to its initial infrastructure during this period. Most of these infrastructural icons have a lot to do with the IT industry boom in the country as such most of these cities (e.g. Delhi, Bombay, Bangalore, Hyderabad etc.) are further burdened with employable youth, who require transit accommodation in the same city as well. There are some other cities too who used to enjoy the tourist or the pilgrims’ inflow by virtue of some kind of religious, natural or heritage resource attached to it. But, as evident in History, India and the Indians are known to be cultural driven, Pilgrimage friendly people. As such, these Blessings to such cities are continuously turning out to be the sufferings in the light of the number of pilgrims/tourists (floating population) these cities bear on daily basis. Most of these cities lack the sustainable infrastructure to uphold these burdens and to meet the energy demands for the well-being of people and city. These infrastructural additions must contemplate the Energy demands of the built form, people and their activities. One of such vulnerable town due to Paradigm shift in its development priorities is KATRA town, which is continuously getting burdened with more and more buildings, people & loss of Rural Greens as such contemplation of energy requirements is the need of the hour. Katra town is world famous for the rich religious history attached to it as it forms the base town (Camp) of Trikuta Hills upon which (12 kms away from base town) the Holy Shrine of Goddess Maa Vaishno Devi is located. Every year millions of Pilgrims from around the globe visit the shrine & the Katra Town. The Katra town is the major contributor of J&K (Jammu & Kashmir State) economy & India at Large. Pertinently, its being projected as one of the smart cities of India in next few years in the lines of leading smart cities of the world.

The Papers of Thomas Jefferson: Retirement Series. Vol. 10: 1 May 1816 to 18 January 1817. Edited by J. Jefferson Looney et al. (Princeton and Oxford: Princeton University Press, 2013. Pp. xlviii, 748. $115.00, ISBN 978-0-691-16047-4.) The Papers of Thomas Jefferson: Retirement Series. Vol. 11: 19 January 1817 to 31 August 1817. Edited by J. Jefferson Looney et al. (Princeton and Oxford: Princeton University Press, 2014. Pp. xlviii, 740. $125.00, ISBN 978-0-691-16411-3.) In 1816 Samuel Kercheval, an innkeeper from Stephensburg, Virginia, published a pamphlet demanding constitutional reform in Virginia. Kercheval called for a convention to reform the state's constitution and to provide more equal representation for the state's western counties. Kercheval sent a copy of his pseudonymous essay to Thomas Jefferson, "requesting that you will favor me with your opinion of the merits and demerits of the work enclosed" (Vol. 10, p. 162). Kercheval knew that, though retired, Jefferson remained among the state's most influential politicians. Moreover, since Jefferson had played a role in the drafting of the state's 1776 constitution, his support for reform of that compact would be particularly valuable. Jefferson responded on July 12 with a lengthy and thoughtful letter that has become a touchstone for understanding his late-life constitutional thinking. The former president began his reply to Kercheval by asserting that, since he was retired, he had no wish to engage in current controversies and wanted his remarks to remain private. Jefferson wrote at great length about the drafting of the 1776 constitution and his opinion about its limitations. Jefferson conceded that when the 1776 constitution was adopted, "the abuses of monarchy had so much filled all the space of political contemplation that we imagined every thing republican which was not monarchy" (Vol. 10, p. 222). In their zeal to eliminate monarchy Virginians had neglected to pay attention to the form and function of a republic. They had not realized the "mother-principle" that "governments are republican only in proportion as they embody the will of their people, and execute it" (Vol. 10, p. 222). After forty years' experience it had become apparent to Jefferson that "our first constitutions had really no leading principle in them" (Vol. 10, p. 222). In order to redress the limitations of the 1776 constitution, Jefferson supported calling a constitutional convention to propose revisions to the document. He understood that constitutional change would be difficult and should not be undertaken lightly, but he also believed that tradition should not be an obstacle to progress. As he wrote to Kercheval: Some men look at Constitutions with sanctimonious reverence, & deem them, like the ark of the covenant, too sacred to be touched, they ascribe to the men of the preceding age a wisdom more than human, and suppose what they did to be beyond amendment. I knew that age well: I belonged to it, and labored with it.... I am certainly not an advocate for frequent & untried changes in laws and constitutions.... but I know also that laws and institutions must go hand in hand with the progress of the human mind (Vol. 10, p. 226). Slavery, of course, presented a challenge--moral, constitutional, political, and economic--to Jefferson's faith in republicanism. While he professed his opposition to slavery in principle, he could not bring himself to take meaningful action against the institution. When Dr. Thomas Humphreys of Lynchburg sent Jefferson a detailed plan for compensated emancipation and colonization, Jefferson equivocated. He expressed broad support for emancipation and colonization but doubted that either could be achieved in his lifetime. …

La expresión “literatura de cordel” agrupa unívocamente a todo aquel tipo de papeles que eran vendidos en la calle expuestos a la atención del público colgando de una cuerda. La contemplación del pliego solía hacerse en la plaza o en un mercado y el editor solía buscar un efecto mostrando un grabado en la portada. Para conseguir que ese grabado atrajera sin dudar a quien se acercase al vendedor de pliegos, demandaba la colaboración de un artista plástico que trasladase a imágenes lo que de otro modo expresaban las palabras del autor del pliego y exigía a ese artista que las figuras –de animales o humanas- fuesen identificables, respetasen un deseable plano general y al mismo tiempo parecieran relativamente cercanas. El tratamiento dado por algunos de esos artistas a los temas de los pliegos llegó a hacerse tan peculiar que su forma creó un “estilo” y un repertorio con personalidad y estética propias. En este artículo se analizan algunos de los temas recurrentes que influyeron en la creación de una mentalidad común de largo recorrido.

This paper suggests a methodology of academic paper classification for the scientist intending to contribute to peer-reviewed scientific literature. This will enable the progress of the typescript through the publication system to be accurately determined at any stage. The publication process is split into eight subdivisions of differing worth and import: in navel contemplation; in preparation; submitted; in review; revision, revised, and resubmitted; accepted; in press; and publication. Papers in navel contemplation are referred to as in preparation by many, which can be an embarrassment when asked exactly what has been prepared. Rather than listing papers as in preparation in academic submissions, it is better to list them as unpublished data until published. Efficient authors keep a close watch on their papers between submission and the proof stage. They must be sufficiently organized to manage their publications and to be aware when things slow down. The methodology is flexible and, if it does not work for some authors, then they have a simple framework to adapt to their own preferences. In short, scientists need to show care and not be overly optimistic about the progress of any paper.

The essay investigates selected writing scenes with regard to a comprehensive poetics of paper. In these scenes, writing materials are subject to literary contemplation, in accordance with their specific material properties. Size, color, texture, and even the watermarks of paper are carefully chosen by writers and can thus become part of the message. The essay examines the nexus between the writing tool and literary production, between media use and reflections on media, with examples drawn from the work of Clemens Brentano, Rainer Maria Rilke, and Walter Benjamin.

This paper expands on Seligman's ideas about mentalization and the challenges of working with patients who cannot mentalize. Seligman's clinical presentation demonstrates that much valuable analytic work takes place without explicit reference to the transference. Drawing on Britton's notion of the triangular internal space that allows for reflective thought, we propose that analytic interest in an external object, discovered through the relationship and meaningful to both patient and analyst, helps create the same kind of space. The difference-within-sameness of shared contemplation can increase receptivity to divergent perspectives. Likewise, the “third object” can become a therapeutic metaphor, open to various meanings without being limited to any one interpretation. We trace how Seligman and his patient use a series of third objects in their work together. In this process, the patient moves from a transitional relationship of minimal differentiation to an increasingly secure sense of her own separatene...

1.0 INTRODUCTION Just over a month after the Australia 2020 Summit an extraordinary 'first' was reported in the Australian media. Two Australian women, Cheryl and Nikki Bart, became the first mother and daughter team to scale the summit of Mt Everest, having climbed the tallest peak on every other continent.1 Well, I thought, from my vantage point of a month's contemplation since the excitement of being a summiteer: That's one way of getting women on to a summit!' The media interest in the Bart story suggests at least two things; women can do anything, as we have been saying for years, but we are still doing 'firsts' because women still experience many barriers as they try to do everything. And while Cheryl and Nikki were toiling up that awesome mountain, 1,000 people met in Canberra at that other Summit 'to explore the challenges facing Australia over the next decade and beyond'.2 Part of the purpose of this article is to provide a narrative - a personal story of attending and participating in the Summit. However, another purpose is to explore the way in which women were included in and excluded from the processes, content and discussions of that event, in the hope that the analysis may assist in formulating ways to enhance effective strategic thinking, policy development and service delivery which specifically addresses the needs of and opportunities for women in Australia over the next decade and beyond. 1.1 I'm Going! At about 9.30am on the morning of Saturday 29 March, 2008 my friend Danielle rang me to ask: 'So are you going? I saw outside a newsagent that the list has been published.' It was only three weeks before the Australia 2020 Summit would commence in Canberra and four weeks after the closure date for nominations. This pace of process is a feature of the Summit to which I will return. I had actually opened The Weekend Australian by the time of the phone call but had missed the smallish notice on the front page that advised that the 1,000 selected participants were named in the Inquirer? I expected not to find my name because I had not heard anything since submitting my nomination on 29 February, but I scanned through the list, noting its break up into the ten discussion areas or 'steams' to be covered, and the further break up into states and territories. And there amongst the twelve Queenslanders in the 'Strengthening communities, supporting families and social inclusion' stream list, I found my name! To my surprise, despite working in the community sector in Queensland in various ways for over twenty years, I did not personally know any of the other eleven co-summiteers in this group.4 I learned at the Summit that many summiteers had a similar experience. The Steering Committee certainly chose many people who were outside of the 'usual suspects' in terms of government consultation - and the diversity and freshness created by these groupings of people who did not have a long history with each other was one of the strengths of the Summit.5 Further nearly all 1,000 people were given the same space in the published list. Whoever it was, however well known - everyone was just in the list - in about size 6 font! There were nine photographs of some particularly distinguished participants, but I felt that the equalitarian way of recording us boded well for the Summit. Twenty years in the community legal centre sector has left me a little cynical about governments and process, so I was a bit surprised at the genuine sense of honour and pride I felt to be selected. I considered soberly that, having nominated myself (at the instigation of others), I now had an obligation to contribute to making this event positive, to be part of something energising and exciting for Australia. I also knew that there would be criticism and that we would have to be robust about that. As Professor Michael Wesley said in his opening address: In our conversations this weekend we will discuss major challenges and worrying problems, aspirations and comparisons. …

ANTHROPOLOGY AND SOCIOLOGY David McDermott Hughes. Whiteness in Zimbabwe: Race, Landscape, and the Problem of Belonging. New York: Palgrave Macmillan, 2010. xx + 204 pp. Photographs. Bibliography. Index. $31.00. Paper. In Whiteness in Zimbabwe, David McDermott Hughes offers a fascinating analysis of how white farmers have constructed and understood their role in the country before, during, and following the agrarian reforms currendy aimed at them. The work's strengths - its exposition of connections between this group's environmental conservation and its "racial" identity, as well as its extensive reference to literature and photography - make this ethnographic study required reading for anyone interested in the process of colonization. Hughes refers to J. M. Coetzee' White Writing (Yale University Press, 1988), obviously a major influence, in his allusion to the "dream topographies" of the country that whites have created through a combination of imagination and engineering. To feel at home, "Euro-Africans," these "children of the glaciers" accustomed to Wordsworthian landscapes, transformed the African vistas: Zimbabwe had no lakes, so they built them. In his second and third chapters, Hughes describes the massive project that spawned the Kariba Dam and its lake. With an incisive exegesis of scientific and fictional works featuring the lake, he shows how this artificial body of water has become the myth of the African wilderness. In chapter 4 he describes how, after independence, investing in major farm projects like irrigation was also an investment in identity, giving the farmers a legitimate role in the new country while they continued their drive to transform its space. In analyzing the geography of farms and "wilderness," Hughes might have referred to Raymond Williams's masterful account (in The Country and The City, 1973) of the ways in which large landowners in eighteenth-century England "invented" natural spaces and lost themselves in their contemplation, making an abstraction of the work and the lives of farmworkers. In its South Rhodesian version, this became what Hughes calls the strategy of "social escape" (58), which leads him to define white racism as a process of "Other disregarding" (xviii). In chapter 5 Hughes suggests that white farmers, in view of the current agrarian reforms that threaten their imagined realm, have reinvented their role in the "high veld" in order to preserve their farms. In his study of the Virginia district, he identifies three strategies - conservation, evangelizing, and agricultural development - that nonetheless failed. Those who were still on their farms in 2003 were "playing the game" (xiv, 101) by collaborating with the occupants. …

Late 14th-century Cambridge theology and the English contemplative tradition, John Clark reflecting Christ - the role of the flesh in Walter Hilton and Julian of Norwich, Tarjei Park transformational processes in the work of Julian of Norwich and Mechtild of Magdeburg, Oliver Davies the apophatic image - the poetics of effacement in Julian of Norwich, Vincent Gillespie and Maggie Ross the Trinitarian hermeneutic in Julian of Norwich's "Revelation of Love", Nicholas Watson "who has written this book?" - visionary autobiography in Langland's C Text, Kathryn Kerby Fulton the mystical theology of the 13th-century mystic, Hadewijch and its literary expression, Saskia Murk jansen work and work ethics in 15th-century Syon, Ulla Sander Olsen Syon MS 18 and the medieval English mystical tradition, Veronica Lawrence Margery Kempe - a Scandinavian influence in medieval England?, Gunnel Cleve transcendence in death - a Heideggerian approach to via negativa in "The Cloud of Unknowing", Sonya Sikka author(s), compilers, scribes and Bible texts - did the "Cloud"-author translate the "Twelve Patriarchs", Roger Ellis.

State of symbiosis is created among the species that are found in naturally existing biofilms. Biofilm formation provides protection against toxic shocks, mechanical stress, and predation. Biofilm can play an important role in wastewater treatment technologies and on the other hand could also lead to plague water. Biofilm-based treatments have been traditionally used for the treatment of water but the recent development in the stream has boosted the use of biofilm in various strategies of waste water treatment especially for strategies related to BOD and nutrients. However, the blueprint and execution of this idea is still being worked on due to the problems which arise in the implementation such as corroding pipes, increasing head loss, allowing pathogens to persist in distribution systems, and fouling membrane processes. Design for choice of species for biofilm processes in particular techniques is important wastewater treatment. All these data are essential to develop the performance, effectiveness and constancy of biofilm-based wastewater treatment strategies.

The work [10] of William Row an Hamilton (1805-1865) during the 183O's on Algebra as the Science of Pure Time * was an attempt to give a system of axioms or principles for analysis2 so that it can be "a Science properly so called; strict, pure, and independent; deduced by valid reasonings from its own intuitive principles; and thus not less an object of priori contemplation than Geometry ..." [10, p. 295]. Hamilton believed that our intuitive notion of order in time is more deep-seated than that of order in space and, as geometry is founded on the latter, so can analysis be founded on the former. In his Essay HAMILTON attempts to use these principles to construct and explain positive and contra-positive (negative) numbers, fractional quantities (rational numbers), and the set of all real numbers, all towards showing that analysis, like geometry, can be a Science. Hamilton's Essay on the foundations of analysis neither had an influence on the definitive work on this topic done in Germany during the last half of the century, which completed the arithmetization of analysis, nor was seen by the leading English mathematicians as more than either a philosophical argument that time can and ought to provide a source for an axiomatization of analysis, or an attack on the view of algebra held by such men as Peacock, DeMorgan, and Gregory. Why this is so is of interest, particularly when one recalls that Hamilton was a highly respected mathematician in both the British Isles and the Continent. Jacobi, in 1842, referred to him as "le Lagrange de votre pays;" he was elected corresponding member of the Royal Academies or Societies of Berlin and France; and, in addition to many other forms of recognition from British institutions or persons, he was asked to become a fellow of the Royal Society. (Hamilton declined, giving as reason his inability to pay conveniently the annual dues.)

Contemplative practices are used with increasing frequency across various fields of knowledge, and increasingly so within educational settings as a means of promoting wellness and wellbeing. In this paper, we draw on qualitative data derived from primary students' experiences of meditative breathing and use them as a springboard to extrapolate meaning and cogenerate novel insights around contemplative practices. Theoretically framed within an authentic inquiry | contemplative inquiry dialectic, this approach seeks to situate the research team within the contemplative process, striving to make a difference for stakeholders. Intentionally acknowledging and drawing on our values, beliefs, and lifeworlds, this authentic inquiry | contemplative inquiry allows for the cogeneration of deep and meaningful insights. Insights coalesce around four emergent dialectics of contemplative practices: relaxed | stressed, attentive | distracted, still | energized and unbounded | constrained. Our co-constructed contemplative narrative argues that within the complex space of unbounded fields, contemplative practices have the potential to transform physical, mental, emotional, and social lifeworlds through a contagious individual and collective ripple effect.Contemplatieve praktijken worden steeds vaker toegepast op verschillende kennisgebieden, en in toenemende mate binnen educatieve instellingen als middel om gezondheid en welzijn te bevorderen. In dit artikel gebruiken we kwalitatieve data afkomstig van de ervaringen van basisschoolleerlingen met meditatieve ademhaling als springplank om betekenis te extrapoleren en nieuwe inzichten rond contemplatieve praktijken te genereren. Theoretisch afgebakend binnen een authentiek onderzoek | contemplatieve onderzoeksdialectiek, tracht deze benadering het onderzoeksteam binnen het contemplatieve proces te plaatsen met het streven een belang te maken voor belanghebbenden. Authentiek onderzoek | contemplatief onderzoek maakt het mogelijk om door onze waarden, overtuigingen, en leefwerelden bewust te erkennen, diepe en betekenisvolle inzichten te genereren. Onze inzichten komen samen rond vier opkomende dialectische stromingen van contemplatieve praktijken: ontspannen | gestresst, aandachtig | afgeleid, kalm | energiek en onbeperkt | beperkt. Op basis van ons gezamenlijk geconstrueerde contemplatieve verhaal stellen we dat contemplatieve praktijken het potentieel hebben om binnen de complexe ruimte van onbegrensde velden fysieke, mentale, emotionele en sociale leefwerelden te transformeren via een besmettelijk individu en een collectief rimpel effect.

The aim of this study is to explore experiences and perceived effects of the Rosary on issues around health and well-being, as well as on spirituality and religiosity. A qualitative study was conducted interviewing ten Roman Catholic German adults who regularly practiced the Rosary prayer. As a result of using a tangible prayer cord and from the rhythmic repetition of prayers, the participants described experiencing stability, peace and a contemplative connection with the Divine, with Mary as a guide and mediator before God. Praying the Rosary was described as helpful in coping with critical life events and in fostering an attitude of acceptance, humbleness and devotion.

The Crown has many faces both in English law and in the colonial and postcolonial law of New Zealand. This short paper identifies some of these distinct manifestations of the Crown and asks whether New Zealand can or should replicate these different conceptions in the event that it were to become a republic. Capturing the existing nuances, including those which have helped make the settlement of reparations claims with Māori possible, would be no small task and would require the invention of a new language of statehood. The paper begins by briefly setting out three core usages of the Crown in English law, discusses how these ideas were modified or attracted distinct nuances in the colonial encounter with Māori, and looks to identify central questions which would arise if a republic were in contemplation.