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Much of what Stanley Cavell wrote following the publication of The Claim of Reason, was preoccupied with making sense of the sudden "outbreaks" of "moments and lines of romanticism" in the final part of that book. "As I was trying to follow the last part, part 4, of my book The Claim of Reason to a moment of conclusion, my progress kept being deflected by outbreaks of romantic texts" (IQO, ix). These romantics outbreaks compelled Cavell to ask himself, retrospectively: Why did I suddenly, inexplicably, let romanticism, of all things (!), intrude into my philosophically sober discussion of skepticism? Why did I let the end of my story be dictated by romanticism? It thus became imperative for Cavell to find out, as he makes clear in the opening pages of In Quest of the Ordinary, why he had postulated some decisive or fateful "interplay between skepticism and romanticism" (IQO, x), such that he could no longer avoid the task of "uncovering the connection with romanticism" (IQO, 6). In this paper, I offer a critical assessment of Cavell's attempt to uncover the connections between his account of skepticism and his unexpected and consequential reception of romanticism. [ABSTRACT FROM AUTHOR]

Since its establishment, Israel's population has included individuals associated with different religions and ethnic groups. The literature on religious intermarriage in Israel is not abundant. This probably reflects the relative paucity of cases in relation to a total population that has overwhelmingly tended to perform endogamous marriages - within the Jewish population but also within each of the other main religious groups. It probably also reflects negative normative attitudes towards the phenomenon. This paper presents previously unpublished data on the religious composition of couples, as it is covered in Israel's population census of 2008. We evaluate the overall frequency of intermarriage across religions, according to the combination of spouses from four main religion categories (Jewish, Muslim, Christian, Other), and the frequency of Jewish religious intermarriage by selected sociodemographic characteristics of spouses (sex, age, year of immigration, educational attainment, district and main cities of residence). [ABSTRACT FROM AUTHOR]

Objective: To examine the psychosocial experiences of hearing loss from the perspectives of both the person with hearing loss and their communication partner. Design: A meta-synthesis of the qualitative literature. Study Sample: From 880 records, 12 qualitative papers met the inclusion criteria, (i) adults with hearing loss, communication partners, or both, and (ii) explored psychosocial issues. Results: Four themes related to the psychosocial experience of hearing loss were found, (i) the effect of the hearing loss, (ii) the response to hearing aids, (iii) stigma and identity, and (iv) coping strategies. Hearing loss affected both people with hearing loss and communication partners. Hearing aids resulted in positive effects, however, these were often outnumbered by negative effects. Non-use of hearing aids was often influenced by stigma. Coping strategies used were related to how the person with hearing loss perceived their self and how the communication partner perceived the relationship. Aligned coping strategies appeared to have a positive effect. Conclusions: Hearing loss affects both people with hearing loss and their communication partners. Aligned coping strategies can facilitate adjustment to hearing loss. [ABSTRACT FROM AUTHOR]

Apology has been found to be the most effective strategy in times of crises. However, there is a dearth of research on the kinds of apology used and how primary stakeholders, in particular consumers, received them. This study aims to examine consumer responses to the types of apologies offered post crises against the levels of attribution of responsibility. We also assess the potential mediating role of ethical concerns by developing the Perception-Behavioral Model of Crisis Response. An experiment was conducted to ascertain consumers’ impression of the organization post-apology. The results showed that the attribution of crisis responsibility significantly influences complaining, withholding and negative word-of-mouth behaviors. However, a very high degree of apology issued by the organization does not necessarily translate to reduced negative responses from consumers in light of the large attribution of responsibility. Finally, the Perception-Behavioral Model of Crisis Response suggests that ethical concerns can mediate negative behavioral intentions from consumers. [ABSTRACT FROM PUBLISHER]

The Confucian classic the Liji 禮記 defines ‘desire’ as ‘the arousal of nature’. In line with this classical definition, Dai Zhen 戴震 (1724–1777) sees desire as human nature in activation. However, while the Liji ascribes human deceits and debauchery to the susceptibility of human nature, Dai Zhen speaks highly of its responsiveness and receptivity. This article discusses Dai Zhen’s conception of desire and argues that Dai Zhen distinguishes himself from other Confucian moral thinkers by bringing to light the dimension of the Other in addressing the issue of desire. As the Confucian tradition has long been disturbed by an anxiety to keep desire in check, Dai Zhen draws our attention to how to cultivate the affective faculty inherent in human nature to develop our sensitivity to the needs and desires of others, especially those of the widow, the orphan, the solitary, the sick, and the weak. [ABSTRACT FROM PUBLISHER]

This investigation attempted to conceptually replicate/extend research that suggests that reminders of money can inhibit prosociality, promote self-sufficiency, and influence political beliefs. Based on these results, we hypothesized that money primes would decrease willingness to engage in sustainable actions. We also predicted that people would distribute points less prosocially and feel less socially connected when money was primed. Individuals were recruited from an undergraduate participant pool and MTurk. Meta-analytic results across the two samples revealed that money priming did not have a significant impact on willingness to act sustainably, but it did cause participants to distribute points less prosocially and report lower social connectedness than individuals in the control condition. While effects were smaller than those reported in Vohs, Mead, and Goode (2006), this study still offers support for the detrimental impact of reminders of money on interpersonal relations. [ABSTRACT FROM AUTHOR]

In this paper, we conducted a meta-analysis of published studies on the effects of entertainment education (EE) on health communication. A search of databases identified 22 studies (N= 19517) that met our inclusion criteria and contained relevant statistics. Analysis of the results suggested that overall, EE's effects on health outcomes – as measured by knowledge, attitudes, intention, and behaviors – was small but significant, with an average effect size (r) of .12,p< .001. Research designs (field studies vs. experiments) and exposure time (multiple episodes vs. one episode) were significant moderators of influence of EE in health communication. However, the impact of delivery channels, health issues, and study locations was not significant. [ABSTRACT FROM AUTHOR]

An occasional note from the Editor to inform you the reader, and potential submitter, to the Journal, of the state of the Asian Journal of Communication. [ABSTRACT FROM AUTHOR]

Self, others and nature (environment) have been suggested over numerous decades and in various places as a way of understanding experience in outdoor education. These three elements and the relations between them appear to cover it all. But is this really the final word on understanding experience? In this paper I explore two emphases within experience expressed by Peirce that offer differing ways of understanding experience: in one emphasis self, others and nature are submerged and not discerned; in the other they appear as the three familiar and related elements. The first emphasis is phenomenological and focused on a simple whole; the other is pragmatic and concerned with a total whole (elements in a totality). The key distinction here is that between something simple (one-fold) and something total (manifold). For Heidegger the difference between these is the ontological difference, where the two differing emphases are be-ing (verb) and beings (noun); or, expressed in another way, phenomenological thinking and calculative thinking. For Dewey these two emphases are revealed as aesthetic and reflective experience, both connected via inquiry. Awareness of this difference and connection suggests that issues involving self, others and nature as elements emerge from and return to the aesthetic ways of being (or occupations) that we build through our programme design and conduct. Relations between self, others and nature are submerged within these ways of being, highlighting how our programme design and conduct does not merely concern activities (including reflective activities), but involves building ways of being. [ABSTRACT FROM PUBLISHER]

Nations invent themselves by excluding others, both outside their erected boundaries and within. Under Louis XIV, the excluded within, made to guarantee the nation's one-ness, included religious, gendered, and sexual others. This structure is still operative in France, with its abiding myth of a universal Republican subject that proclaims equality and rejects difference. Considering the alterity of Arabs and Muslims, women and queers, I argue that France, threatened by a crisis of identity, should embrace a “new universal,” and a cosmopolitan idea(l). These contain some promise for constructing a porous, inclusive nation where multiplicity is the condition for unifying identification. [ABSTRACT FROM PUBLISHER]

ABSTRACT. In 4 experiments, the authors examined how several variables influence the quality and quantity of information that people use to make judgments about other people. The results showed that when possible, participants consistently responded appropriately to variables that influenced information that they used to make inferences about other minds. The results also suggested that under circumstances with no opportunity to contrast behavior in different situations, people might not be sensitive to the quality and quantity of information present. The authors interpreted results to mean that under most circumstances, people make inferences in a way that efficiently uses information about the causes of behavior. [ABSTRACT FROM AUTHOR]

This paper argues that what is needed to properly engage the human obsession with strangers and enemies is a critical hermeneutic capable of addressing the dialectic of others and aliens, that is, a hermeneutic that can solicit ethical decisions without succumbing to over hasty acts of binary exclusion. It is argued that we need to be able to critically differentiate between different kinds of otherness, while remaining alert to the deconstructive challenge to black-and-white judgements of us-versus-them. We need, at critical moments, to expose the other in the alien and the alien in the other. [ABSTRACT FROM AUTHOR]