Familiar Feeling Research Articles

Feasibility of whole-body MRI for cancer screening in children and young people with ataxia telangiectasia: A mixed methods cross-sectional study.

Ataxia telangiectasia (A-T) is an inherited multisystem disorder with increased sensitivity to ionising radiation and elevated cancer risk. Although other cancer predisposition syndromes have established cancer screening protocols, evidence-based guidelines for cancer screening in A-T are lacking. This study sought to assess feasibility of a cancer screening protocol based on whole-body MRI (WB-MRI) in children and young people with A-T. Children and young people with A-T were invited to undergo a one-off non-sedated 3-Tesla WB-MRI. Completion rate of WB-MRI was recorded and diagnostic image quality assessed by two experienced radiologists, with pre-specified success thresholds for scan completion of >50% participants and image quality between acceptable to excellent in 65% participants. Positive imaging findings were classified according to the ONCO-RADS system. Post-participation interviews were performed with recruited families to assess the experience of participating and feelings about waiting for, and communication of, the findings of the scan. Forty-six children and young people with A-T were identified, of which 36 were eligible to participate, 18 were recruited and 16 underwent WB-MRI. Nineteen parents participated in interviews. Fifteen participants (83%) completed the full WB-MRI scan protocol. The pre-specified image quality criterion was achieved with diagnostic images obtained in at least 93% of each MRI sequence. Non-malignant scan findings were present in 4 (25%) participants. Six themes were identified from the interviews: (1) anxiety is a familiar feeling, (2) the process of MRI scanning is challenging for some children and families, (3) preparation is essential to reduce stress, (4) WB-MRI provides the reassurance about the physical health that families need, (5) WB-MRI experience turned out to be a positive experience and (6) WB-MRI allows families to be proactive. This study shows that WB-MRI for cancer screening is feasible and well-accepted by children and young people with A-T and their families.

A Review of Normal and Abnormal Sleep Related Movement Disorder during Life Span

The state of normal sleep is characterized by diminished responsiveness to external stimuli and a familiar feeling of delight and refreshment. This feeling is accompanied by muscle relaxation and slowing of brain activity. Nevertheless, body movements are a feature of normal sleep and when those impair sleep quality and consequent daytime function they are defined as abnormal. The introduction of polysomnography during which muscle activity is monitored by electromyography and videotaping enabled sleep researches to precisely assess the characteristics of normal and abnormal movements, to determine their appearance is at specific sleep stages and to define their severity in regard to sleep quality and their impact on daytime function. Indeed, abnormal movements during sleep became an essential part of the symptomatology of a number of neurodegenerative disorders. Normal and abnormal movement disorder related to sleep onset, particular sleep stages and during awakening from sleep will be described in some detail. Common and rare forms of sleep related movement disorders in children and adults will be reviewed.

Ingliz va o'zbek tillarida qo'rquv maydoni

The phenomenon of fear is one of the most pressing issues facing scientists, because as long as a person exists, fear is always with him. It is impossible to find someone who has never experienced a sense of fear. Anxiety, worry, joy, amazement, anger, sadness, etc. are the same emotionally inseparable manifestations of our spiritual life. Fear is a familiar feeling for everyone. It affects us more than it seems. It is an emotion that has a significant impact on sensory-cognitive processes, a person’s behavior. Strong fearcreates a "cognitive tunnel" effect, ie, a person's cognition, moral norms, thinking, and freedom of choice are severely limited. In addition, fear restricts a person's freedom of behavior. The article seeks to elaborate on the origins of fear and the individual feelings that arise as aresult of the onset or expectation of real or imagined insurmountable situations. From the perspective of modern psychology, fear is not always a negative emotional state, although while most experienced situations are provided with a negative color, its positive aspects have also been considered.

Review of “Working Class Experiences of Social Inequalities in (Post-) Industrial Landscapes: Feelings of Class”

In the English-American rock band The Pretenders’ song “My City Was Gone,” Chrissie Hynde croons about no longer being able to recognize the landscape of her youth in Akron, Ohio as deindustrialization gave way to suburban sprawl. The song captures the familiar feeling of nostalgia for what once was, but it’s the lament of not being able to see herself reflected in a place that she once identified with that makes the song so poignant: “I was stunned and amazed/My childhood memories/Slowly swirled past/Like the wind through the trees.” This sentiment of backward-looking wistfulness—and the feeling that is evoked—is brought to life in Lars Meier’s Working-Class Experiences of Social Inequalities in (Post-) Industrial Landscapes. Far from Akron in the United States, Meier takes us into the similar world of South Nuremberg, Germany and introduces us to people who have lived and worked in the manufacturing sector that helped to build the city, but that is now declining as the city shifts its productive capacities more toward knowledge and service industries. His focus isn’t solely on what these workers feel about how their city has changed, but on the ways that they actually feel these changes. Class isn’t just a relational position; it has affective qualities as something that can be deeply felt, which is the core argument of the book.

Русско-украинский дискурс киевских шестидесятников

In soviet culture the Sixties' Generation was the genuine phenomenon: energic, brave and open to the whole world. There were many discussions about them in the previous century and nowadays. The natural will for freedom was a familiar feeling among the Sixties' Generation. The definition of freedom itself was a concept of freedom in any possible forms, such as freedom of speech and thoughts or freedom in the choice of clothes to wear. The Sixties' Generation was convinced that they had a natural right to their ideas, culture and language. The Ukrainian sixties were sharing the similar ideas as others, but their activities were mostly tied with the conception of the national renaissance, the manifest for national identity and straightening of position of their native language. Leonid Kiselyov was one of the Ukrainian sixties who had all of these ideas and was an eminent author among the sixties movement.

Beyond the Synagogue: Jewish Nostalgia as Religious Practice by Rachel B. Gross

Reviewed by: Beyond the Synagogue: Jewish Nostalgia as Religious Practice by Rachel B. Gross Gabrielle A. Berlinger (bio) Beyond the Synagogue: Jewish Nostalgia as Religious Practice. By Rachel B. Gross. New York: NYU Press, 2021. xii + 259 pp. In Beyond the Synagogue, Rachel B. Gross makes a bold and significant claim: Jewish religion in America today is hidden in plain sight, and not where you would imagine. Past generations prayed in synagogues and married within the faith—historic patterns of Jewish religious expression. Today's Jews, writes Gross, have moved beyond. They do not find or express their Judaism in such explicit ways or spaces but rather in daily life and everyday places. Gross's research identifies a network of "secular" places and practices that affirm Jewish cultural and religious affiliation, countering vocal concern that American Jewish religion is on the decline or that intermarriage is causing a "continuity crisis." Gross argues that former metrics no longer apply; today, one must look to a multiplicity of vernacular expressions such as genealogical pursuits, new food movements, historic preservation efforts, and children's toys and publications to locate Jewish religious expression. In each of these contexts, she writes, American Jews are engaging with Jewishness on their own terms. Crucially, the key to finding Judaism in these spaces is a familiar feeling to us all in a 21st century world in constant flux: nostalgia. Contemporary American Jewish religion, writes Gross, exists and thrives today in diverse modes of nostalgic practice. This book examines "the ways in which people enact their religious identities on a daily basis, through ordinary activities such as eating, cooking, shopping, reading, or entertaining" (7). Through this lens of lived religion, Gross uncovers the Jewish practices of a broad spectrum of Jews, [End Page 311] cutting across the common divides of "religious" and "secular," "leader" and "layperson." She recognizes new meaning attained in the blurring of these boundaries in contemporary American Jewish life, stating that, "Divisions between Judaism (the religion) and Jewishness (the culture) are no longer useful, if they ever were…In reality, activities understood as both religious and cultural provide existential meaning for American Jews and connect them to imagined transhistorical communities of Jews past, present, and future" (32). Gross thus conceives of religion as the relationships and structures between families, communities, ancestors, and the divine, and as such, she looks to activities and organizations—both "religious" and "secular"—in modern Jewish America that nurture these relationships and produce structures of meaning. Memory, in the form of nostalgic practice, threads together Gross's four cases of contemporary religious practice. Countering former theories of nostalgia, she asserts that nostalgia functions as religious practice for Jews in contemporary America. She claims that this is possible because nostalgia can be productive, not only reductive, helping to forge personal and shared bonds with history and satisfy present-day desires to search for and connect with authentic pasts. Each of the case studies demonstrates a distinctive way in which nostalgia works as religious practice—"alternately authoritative, intimate, playful, ironic, or elegiac" (13). Gross's first case highlights amateur and professional Jewish genealogists across the United States. Through their efforts, these genealogists create local and digital communities in the present while gaining an emotional and spiritual appreciation of history—one that Gross notes is nostalgically longed for and eagerly claimed. Gross's second case centers on historic synagogues across the United States that function as heritage sites. Through self-conscious public programming, these institutions enable visitors to affectively experience local and shared history by walking through the historic spaces, brushing with an "authentic" past. "A search for authenticity is a hallmark of American religion," observes Gross, and these restored buildings yield tangible results to such nostalgic quests (96). The third case study describes how children are taught nostalgia through new toys and the contemporary publication and distribution of books with Jewish consciousness. The Jewish experiences and values that these books and toys convey focus on forging bonds with, primarily, Eastern European Jewish immigrant history, bridging imagined ancestors and a storied past with a child's present and future. The last case surveys the field of new Jewish deli cuisine and culinary revival efforts...

P28. Resident Perspectives on Diversity and Inclusion

Background: The summer of 2020 cast a new light on racial inequality and injustices that continue to undermine the health and well-being of specific populations. Like many institutions, our health system pledged a renewed commitment to initiatives that foster diversity and inclusion. Resident physicians make up a significant portion of the workforce in teaching hospitals. We set out to gauge residents’ perspectives on diversity and inclusion, with the understanding that any effort to move forward cannot succeed without considering where we are now Methods: An anonymous, electronic survey was sent to all resident physicians within our hospital. Residents were asked: (1) What do diversity and inclusion mean to you? (2) What questions do you have about diversity and inclusion? (3) Do you feel your program values diversity? If so, how? If not, how? (4) What programs/topics would you be interested in participating in? and (5) What other suggestions do you have to further progress in diversity and inclusion within your residency/fellowship program Results: Majority of residents had positive responses to the value placed on diversity and inclusion. Respondents most often defined this by racial, ethnic, cultural, and gender differences. Important comments were the difference between diversity and inclusion, and how the former without the latter can be damaging to a community. Additionally, a variety of questions and suggested programs were shared Conclusion: We hope to encourage programs to check the pulse of their residents. The pulse is a critical vital sign and should be checked on a routine basis so necessary interventions can be implemented to get the patient back to a healthy state. In checking the pulse of residents regularly, these critical conversations and feedback can inform needed actions. Furthermore, if the solutions to these problems are to be achievable and sustainable, they cannot rest solely on those with a personal account to share, nor can they measure success without actionable change and follow up. In this way, diversity and inclusion can become a shared responsibility, as opposed to the familiar feeling that organizations involved in diversity tourism only visit this topic when it is in vogue.

Integrating Interactive Clothing and Cyber-Physical Systems: A Humanistic Design Perspective.

This study is aimed at bridging the gap from a transdisciplinary perspective between cyber-physical systems (CPS) architecture in the field of information science and emotional design in the field of humanistic science for interactive fashion innovation. Information related to a familiar feeling in the process of interactive clothing design is used to explain how the transformation could be realized from data. By creating the cyber-physical-clothing systems (CPCS), the architecture model in the hyper world and takes the development process of an interactive parent-child clothing as a case study for analyzing the transformation from the physical signal input to the social symbol recognition output. The experimental results, which from the perspective of clothing art design rather than information discipline, show that interactive parent-child clothing is not only suitable for the rehabilitation of autistic children but also recognized by most parents. The reasonable embedding of sensing technology can greatly enhance the added value of clothing products. This study provides a fruitful practical application reference for designers who are engaged in the field of art and design but not familiar with the relevant information technology. Furthermore, the application principle and the technical process of CPCS for further interactive clothing design is explained.

The Blue Room

Author(s): Ciau, Daniel | Abstract: Backstory: I recently moved into my apartment and my roommate had some family over that day and while they were nice I felt unusual interacting with them. So, I decided to hide out in my room with my girlfriend. My girlfriend had plans so eventually she left, leaving me alone in my room with my roommates dog. I started to feel this great sense of lonliness as the sun started to set turning my room a darkening shade of blue. It was a familiar feeling, the feeling having to be alone in such an unfamiliar place like it was my first year again. I felt the need to submit this because I would often limit myself to only submitting peices that were amazing in a techincal sense. Part of me felt even felt like my art was never good enough to submit. That mindset, though, is very limiting.I hope that more people will be encouraged to show thier artwork even the ones they feel are not as amazing.

Becoming, in Hindsight

As a queer disabled woman, vulnerability is a familiar feeling. It is excruciating to be seen with such clarity, mostly by those who do not share your lived experience. After suffering emotional trauma in my early 20s, the past four years have been a conscious investment in experiencing vulnerability to learn, adapt, grow, and heal. I recount the most significant experiences here, creating a fractured chronological narrative weave, whilst providing commentary in hindsight as my present self. The process of becoming is made visible through instances of incidental and purposeful vulnerability. This essay aims to share my story with others as an act of feminist resistance to silence and intimate partner violence. This is a true story that continues to unfurl mindfully, vulnerably, and with deep respect for process and time. Embracing that which makes you vulnerable also makes you formidably powerful with the capacity for infinite compassion.

Nostalgia or das Heimweh: Homesickness and the Press-ganged Soldier in Sylvia’s Lovers (1863)

AbstractThis article argues that Elizabeth Gaskell’s historical novel Sylvia’s Lovers (1863) uses nostalgia as a literary aesthetic and historical context to articulate a narrative of disorientating epochal change. Gaskell’s novel draws on nostalgia’s roots as a psychosomatic disease afflicting soldiers displaced by international conflicts to reassert the traumatic roots of a familiar feeling often understood as superficial and insignificant. Nostalgia began as a disease brought on by migration and only later came to be thought of as a type of sentimental memory; first home was far away and then it was long ago. Gaskell’s novel incorporates both, mingling longing for a place with longing for a past. This double distancing articulates an experience of transition within her historical novel. She draws on an eighteenth-century trope used by figures such as Jean-Jacques Rousseau and William Wordsworth, repurposed for the demands of prose fiction. The homesick soldier who was the first sufferer with pathologic...

The Queer Art of Survival

W hen I received a letter from Memorial Sloan Kettering Cancer Center inviting me to participate in a study for Breast Cancer Survivors, rather than ignoring it as I had other appeals of this sort, I hung on to enclosed card, as I imagined it might speak to notion of survival that I was pondering for this contribution. The follow-up call that came a few weeks later made clear why I disown category of and turn instead to fashioning my own queer art of survival. On phone investigator asked if I had a few moments for her to evaluate my eligibility. After having her repeat herself several times, during which I misheard her say distrust and stress, I finally agreed to submit to a monitor. This would consist of thirty-four questions that began with ranking my level of distress in past two weeks including that day on a scale from one to ten. I selected four. Had I experienced distress in past two weeks including that day in relation to child care, housing, insurance, transportation, work or school, children, partner, depression, fears, nervousness, sadness, worried (sic), spirituality and religion, loss of faith, relating to God, appearance, bathing and dressing? I was to respond only with a yes or no. This caused me some distress. I found questions conceptually suspect and grammatically problematic, causing me to skip at least one of them. She then went through a list of eighteen physical symptoms to which I was again afforded a monosyllabic response. At end of this barrage, she inquired if for any of questions to which I answered yes was my distress related to my cancer. I replied no. She promptly informed me that I was not eligible for study, explaining that it was intended to and they were looking for women who were expe- riencing distress in relation to their or issues. I noticed that study presumed that help for a breast was only warranted if distress was directly related to cancer, and that survivorship issues were equated with distress in relation to cancer. I ended call with frustratingly familiar feeling of estrangement I continually experienced with establishment during my diagnosis and treatment. The exchange brought into relief my discomfort with homogenized and naturalized conception of term cancer that pervades discourse. I am, of course, not alone in my disdain (Ehrenreich 2009; Jain 2013; Sulik 2011).To extent that I associate neither my distress nor my well-being to cancer, I fail to qualify for kind of that those designated as survivors would require. That is, research is neither addressed to me nor gains from my input. But what exactly is a and what qualifies as a survivorship issue? The National Cancer Institute has an Office of Cancer Survivorship which is dedicated to the unique needs of growing population of and to enhanc[ing] our ability to address those needs. Despite tautology that tends to cloud so much related discourse, it is all too clear that, in world, there is a distinction between survival and survivorship. In lingo, I seem to have no choice but to be labeled a survivor because I have indeed survived my treatment and am now five years free. I am hailed as a survivor on every piece of correspondence I receive from hospital, including invitation to study for which I was rejected. But is a different matter from survival. Survivorship, it would seem, is not something to which one defaults as a result of surviving treatment. Rather, is a particular stance vis-a-vis one's ongoing status as a survivor, for do not merely survive, but take on, handle, negotiate, and manage their survivorship. Survivorship is a category of experience that has been instrumentalized and politicized. …

This Is The Hour: A Call for Reflection and Introspection in the Field of Mindfulness

I have become aware of an odd but familiar feeling arising in me recently. A feeling I am not proud of, even though at times I experience fleeting gratification alongside it. For nearly 16 years, I have been engaged in practicing mindfulness in my own life and also teaching it to others. I have the great privilege and honor of working with some incredibly talented and deeply wise professionals in our field and to play some role in the training of many more teachers over the years, as well as simply having the pleasure of forming connections and building friendships with some amazing mindfulness and compassion professionals across the globe. It has taken me awhile to name the uneasy feeling, or even recognize it as problematic, but now that I see it more clearly I am feeling alarmed. Alarmed for the surreptitious way it crept into my passion for this work, and particularly alarmed for the field as a whole as I begin to recognize this trend wherever I go as I do this work. What is this creeping scourge of the mindfulness community? What could possibly be infecting such a wholesome and heartfelt movement toward health, compassion, and well-being? It is actually an ancient tendency that has innocent enough roots: a tribal mentality. What do I mean by a Btribal mentality^? I mean that feeling of Bus^ as a counterpoint to Bthem.^ Of course we might refer to this as the Bmyth of the separate self^ or even just Bselfing.^ In our work it arises as it does in nearly all human endeavors, as a seemingly innocuous attitude toward a colleague who appears to be doing something not quite right, or a group that seems different in some way. But it is a slippery slope when noticing difference leads to subtle or not-so-subtle exclusion, or even aggression. Let us say you are serving on a submission review committee for a mindfulness conference (as I have done on a few occasions), and although it is an anonymous submission, you recognize the work of a colleague in reading the abstract. You have found yourself doubting the Bdepth of personal practice^ of that particular colleague (a sly way we mindfulness people have of differentiating ourselves from others and appearing to be entirely above reproach in commenting negatively upon one another). You find yourself reading the submission a bit more critically or insteadmentally dismissing or discounting it regardless of the content. Might this simple act of Bjudgment^ actually be what some call a Bmicro-aggression^ with ultimately macro consequences? And these small acts and attitudes begin to leak into other professional activities such that we begin to perceive patterns among certain other people, groups, or programs that just do not sit well with us. We smile and shake hands with these perceived transgressors (the other tribe) when we run into them at retreats or workshops, but we fail to copy them on invitations to collaborate or to invite them to our professional meetings. It is only a short trip from this exclusionary behavior to the somewhat shocking feuds between professional mindfulness groups (sometimes within the same country or community) that are currently well known and consistently maintained over time. This is not to suggest that one should tolerate unskillful actions or attitudes when we encounter them in our colleagues. Instead we should be willing to Blean in^ to the discomfort of gently inquiring when we encounter these potential * Steven D. Hickman shickman@ucsd.edu

Modeling the interplay between affect and deliberation.

Drawing on diverse lines of research in psychology, economics, and neuroscience, we develop a model in which a person’s behavior is determined by an interaction between deliberative processes that assess options with a broad, goal-based perspective, and affective processes that encompass emotions and other motivational states. Our model provides a framework for understanding many departures from rationality discussed in the literature and captures the familiar feeling of being “of 2 minds.” Most important, by focusing on factors that moderate the relative influence of the 2 processes, our model generates a variety of novel testable predictions. We apply our model to intertemporal choice, risky decisions, and social preferences.

1204 – The uncanny - a cinematic and psychodynamic exploration

The “Uncanny” (Das Unheimliche), a concept coined by Sigmund Freud (1919) and presented in art and psychotherapy. It is when an experience can be familiar, yet foreign at the same time, resulting in an uncomfortably strange or familiar feeling. A theoretical investigation and comparison of the “Uncanny” concept in the cinematic and psycho-therapeutic setting. 1. Exploring the cinematic Uncanny motifs in two films by screenwriter, Charlie Kaufman: “Being John Malkovich” and “Adaptation”. 2. Exploring these motifs and understanding them in the context of a case study of prolonged psycho-dynamic psychotherapy. 3. Outlining practical implications for the use of this concept in psycho-dynamic psychotherapy. Through cinematic analysis of the films we describe the development of the uncanny experience. Thereafter, through narrative analysis of a case report, we refer to the obstacles created by the “Uncanny” experience in the psycho- therapeutic process. The cinematic motifs (“The Double” and “The Secret”) involved in the creation of the “Uncanny” experience are present and have a major effect on the therapeutic process. Exemplifying and analyzing their presentation seem to clarify possible obstacles that challenge the therapist. The “Uncanny” is a concept that describes the human experience of sudden familiarity in a novel and strange situation. In this study we describe this phenomenon through psychoanalytic literature and explore it via popular films. It seems that recognizing the Uncanny in the therapeutic process may assist in engaging a therapeutic relationship and improving therapy outcomes.

Hard Things

21 ELISE JUSKA HARD THINGS L ately George noticed that Vicky talked a lot about the strangeness of time. Things that happened years ago but were still vivid and detailed, things that happened only last month but felt far away. How moving her things into George’s house— nicking her dresser on the doorjamb, deciding whose plates to use and whose to store—felt like yesterday. How at the same time, it felt like they’d lived here forever. George disliked these conversations. They seemed to go nowhere , looking at the phenomenon through this lens or that one, as if it might yield some conclusion. There were no conclusions . Time felt strange; lots of things did. But Vicky liked to talk in abstractions, to analyze things. Once, in the beginning, she said, “Sometimes I kind of wish you said more.” It was the year she was still living in Boston and they were visiting each other on weekends. They had just left the movies in Ellsworth, and it was a forty-minute drive back to George’s house. Longer , in winter. Early March, and the Maine air was brittle with cold. The roads were pitch-black and icy, more dangerous than George let on. He’d been driving in rough weather his whole life; he enjoyed it. But Vicky got nervous about these things. “I mean, I just wonder what you think,” Vicky said. She was hunched forward, holding her knuckles against the vents. George watched the road, high beams splashing over the dark trees and tires jouncing over the potholes. She was saying something about how she believed the main character, but the ending was a stretch. Then she was quiet. A car approached, and George flicked the high beams off. “When I go to the movies, I kind of like to discuss it after,” Vicky said. “But I guess you’re not a discusser.” It would become a familiar feeling, disappointing her. “I guess not,” George said, flicking the beams back on. The car skidded a little, and Vicky pressed the dashboard with one hand. —— colorado review 22 Allison Pearson, Vicky’s college roommate, was coming to visit for the weekend. She lived in New York City and was having problems in her marriage and needed to get away. It wasn’t the first time someone had seen George and Vicky’s life as an escape. And there was something to it, George thought. He would swear, driving back from Boston, he could tell with his eyes closed the minute his truck crossed the state line. The air changed. Some pressure lifted from his chest as he drove up the Maine Turnpike, the rest of the world disappearing behind him like an ice floe cracking off and drifting away. When guests came, George and Vicky could deliver on this image. In the summer, their coastal town came alive with puttering lobster boats and roadside stands selling ice cream and onion rings. People didn’t usually choose to visit in February, but Allison thought it sounded “cozy.” And it was, George agreed, though maintaining it wasn’t easy. The woodstove, for instance, required constant tending—keeping the wood chopped and dry, the kindling replenished, the ash can emptied. With Allison coming, there were matters of comforters and the frigid back bedroom George usually kept closed off with a thick wool blanket to save on heat. Vicky didn’t like the blanket—“I just want this to feel like a house,” she’d murmured when George nailed it to the doorway—but in December, she’d agreed to stretch sheets of thin plastic over all the windows and seal them with her hair dryer. Vicky had gone over the plastic for hours, aiming the dryer like a blowtorch, trying to smooth every wrinkle. She didn’t want it to look like there was plastic there at all. “It’s not possible, honey,” George had said, squeezing her shoulder. “It is here,” she said, pressing her finger to the picture on the front of the box. George was trying his best to keep Vicky happy; he was, technically , the reason she was here. They’d met the August before Some pressure...

Rebellious Identification, or, How I Learned to Stop Worrying and Love Arabella

Rebellious Identification, or, How I Learned to Stop Worrying and Love Arabella Lesley Goodman (bio) "I—I can't help liking her—just a little bit!" —Jude the Obscure (337) Rebellious Identification Sue Bridehead, along with other characters in and some readers of Thomas Hardy's Jude the Obscure, finds something about Arabella irresistibly attractive, even though both Sue and the readers have every reason to dislike Jude's coarse, selfish, troublesome wife. Arabella is responsible for much of Jude's and Sue's troubles, preventing their marriage multiple times and interrupting their lives repeatedly. She is crass and lewd and has no sympathy whatsoever for Jude's higher goals and ambitions; as Jude puts it, there is "something in her quite antipathetic to that side of him which had been occupied with literary study and the magnificent Christminster dream" (84). Readers are invited—by Jude, Sue, and Hardy himself—to resent Arabella's disruptions and unruly presence. Why might a reader resist this invitation to condemn Arabella? What could readers possibly find attractive about Arabella? If we are initially disgusted, along with Jude, at Arabella's false hair, practiced dimples, and readiness to entrap Jude into marriage, we might next react with exasperation at Jude's oversensitivity and refusal to acknowledge his own agency in courting and marrying Arabella. Similarly, we may initially admire Jude's sensitivity in killing the pig, but we may later—or instead—admire Arabella's pragmatism: "Poor folks must live" (111). While the text is clear that Jude should make better [End Page 163] decisions and that it is tragic that he finds himself "tricked" into marriage with Arabella, it also asks us to credit the genuineness of Jude's attraction to Arabella. Likewise, the novel suggests that this attraction is "against his intention—almost against his will" (83), later comparing it to the violent yank of a schoolboy by a schoolmaster who cared "little for his reason and his will" (87)—but it also acknowledges his emotional presence in their courtship. Jude's agency is present but variously glossed over or portrayed as an object of a reader's pity. Instead of focusing on the damage that Arabella seems to cause, a reader might consider Hardy's blaming her excessive and unfair. This reaction to Arabella typifies a particular readerly experience that I explore here and call rebellious identification. Rebellious identification is probably a familiar feeling to many readers: we read or contemplate a novel, we begin to feel that the author is somehow "unfair" in her treatment of one of the characters, and we begin to take that character's side—emotionally, imaginatively, rhetorically—against the author. Rebellious identification consists of two facets: an emotional logic that exists outside of fiction, the logic by which one emotionally comes to the defense of someone in reaction to a perceived injustice, even if that defense can have no possible effect; and a relationship, unique to fictional texts, between reader, character, and author.1 "Sometimes the reader feels that the author is unfairly running down one of her own characters," writes a nineteenth-century critic of George Eliot's Middlemarch in terms similar to those readers today might use to describe their responses to fictional characters: "Celia Brooke and Rosamond Vincy are, to use an expressive, though rude, schoolboy phrase, 'always catching it' from the authoress, till we feel decidedly disposed to take their sides" (Hutton 295).2 As a direct result of this authorial injustice, Hutton emphasizes, as do I, that the reader feels more affection and interest for these characters. The reader's willingness to affiliate with a character results from the sense that such sympathy is illicit, that this mis-identification is an act of rebellion against an author (or an implied author) who has certain designs upon our feelings.3 In what follows, I will offer an explanation of rebellious identification and will locate it within philosophical, cognitive, and narrative theories of fiction, arguing that the existence of a phenomenon like rebellious identification calls for a re-evaluation of many of these theories. I will then examine the relationship between ethics and affect in the response of rebellious identification, and finally...

Relationship between familiar environment and wandering behaviour among Korean elders with dementia

To explore the relationship between wandering behaviour and familiar environment in community-residing persons with dementia in Korea. Numerous non-pharmacological interventions have been developed to decrease behavioural symptoms and to increase the quality of life among persons with dementia. Although the concept of familiarity is very important and environmental interventions using the concept should have been developed for persons with dementia, no study examining even the direct relationship between familiar environment and wandering has yet been published. A descriptive, cross-sectional survey design. A convenience sample was gathered of 77 non-institutionalised, community-dwelling persons with dementia and their family caregivers in Seoul and Wonju, South Korea. Descriptive statics, Pearson's correlations, t-tests, and multiple regressions were used in the data analysis. The mean age of persons with dementia was 76.9 years (SD 8.0) and their mean cognitive level score using the Mini-Mental State Examination was 13.51 (SD 6.10). Most persons with dementia (71.4%) had been diagnosed with known types of dementia such as Alzheimer's disease, multiple infarct dementia, mixed type or Parkinson's disease with dementia. A familiar feeling with the environment was associated with cognitive impairment (r = 0.32, p < 0.01) and physical dependency in activities of daily living (r = -0.38, p <0.01). In addition, a familiar feeling with the environment (r = -0.56, p < 0.001) and physical dependency in activities of daily living (r = 0.56, p < 0.001) were strongly related to wandering behaviour. Familiarity and physical dependency in activities of daily living were the significant predictors for overall wandering and they explained 45% of the total variance. Cognitive impairment was the only significant predictor on the subscale of spatial disorientation. It was found that a familiar feeling with the environment was an important factor affecting persons with dementia's cognitive and functional abilities as well as specific features of wandering. However, future research using a more reliable method is necessary to confirm the findings obtained in this study. This study suggested that providing persons with dementia with a familiar feeling in daily clinical practice through establishment of familiar physical as well as psychosocial environment may have benefit to decrease wandering behaviour.

Musicophilia: tales of music and the brain

Haunted by music. A bolt from the blue : sudden musicophilia ; A strangely familiar feeling : musical seizures ; Fear of music : musicogenic epilepsy ; Music on the brain : imagery and imagination ; Brainworms, sticky music and catchy tunes ; Musical hallucinations -- A range of musicality. Sense and sensibility : a range of musicality ; Things fall apart : amusia and dysharmonia ; Papa blows his nose in G : absolute pitch ; Pitch imperfect : cochlear amusia ; In living stereo : why we have two ears ; Two thousand operas : musical savants ; An auditory world : music and blindness ; The key of clear green : synesthesia and music -- Memory, movement, and music. In the moment : music and amnesia ; Speech and song : aphasia and music therapy ; Accidental davening : dyskinesia and cantillation ; Come together : music and Tourette's Syndrome ; Keeping time : rhythm and movement ; Kinetic melody: Parkinson's disease and music therapy -- Phantom fingers: the case of the one-armed pianist ; Athletes of the small muscles : musician's dystonia -- Emotion, identity, and music. Awake and asleep : musical dreams ; Seduction and indifference ; Lamentations : music and depression ; The case of Harry S. : music and emotion ; Irrepressible : music and the temporal lobes ; A hypermusical species : Williams Syndrome ; Music and identity : dementia and music therapy.

Animal Spirits: Affective and Deliberative Processes in Economic Behavior

The economic conception of human behavior assumes that a person has a single set of well-defined goals, and that the person’s behavior is chosen to best achieve those goals. We develop a model in which a person’s behavior is the outcome of an interaction between two processes: deliberative processes that assess options with a broad, goalbased perspective, and affective processes that encompass emotions and motivational drives. Our model provides a framework for understanding many departures from full rationality discussed in the behavioral-economics literature, and captures the familiar feeling of being “of two minds.” And by focusing on factors that moderate the relative influence of the two processes, our model also generates a variety of novel testable predictions.