Men's Awareness Research Articles

MAN Model: Health Promotion

Despite the efforts of the health care industry to raise men's awareness and participation in attending to their own health needs, men continue to be very poor consumers of health care services (Gibson & Denner, 2000). The MAN model is a model of disease prevention and health promotion that seeks to improve and create pathways for men and adolescents to better access the Health Care System (Gibson & Denner, 2000). If men at present do not come to the health services, then men's health programs may need to journey to where men are gathered. The MAN Model was developed to address specifically this problem of reaching men and getting them to discuss their health concerns in a culturally relevant way. Apart from social and sporting venues, the workplace also represents another significant culturally relevant site for men's health discussions. Men's health in the workplace is subject to the same social, economic, cultural and environmental factors as health in the community (Noblet & Murphy, 1995). The MAN Model has developed a pathway for the education and empowerment of males to deal with their health needs preventively rather than reactively both in the community and the workplace.

Young men's awareness, attitudes and practice of testicular self-examination: A Health Action Process Approach

One-hundred-and-one Australian university students aged 18-25 years, with a mean age of 22.9 years (SD=1.62) completed a survey assessing testicular self-examination, and knowledge of testicular cancer. A statistically significant difference was found in knowledge scores between performers and non-performers. The factors influencing performance of testicular self-examination were examined using Schwarzer's (1992) Health Action Process Approach as the theoretical framework. Results showed that the majority of men were uninformed or misinformed about testicular cancer and testicular self-examination. Eighty-three per cent of respondents did not perform testicular self-examination once per month as recommended. Intention, outcome expectancies and self-efficacy were the best predictors of testicular self-examination performance. Findings provided some support for the Health Action Process Approach.

A New Masculine Identity: Gender Awareness Raising for Men

JEREMY DAPHNE reports on the Gender Education and Training Network training initiative to build men's gender awareness. Men began to grapple with new and more humane ways of being

A new masculine identity: gender awareness raising for men

JEREMY DAPHNE reports on the Gender Education and Training Network training initiative to build men's gender awareness. Men began to grapple with new and more humane ways of being

Male Prostitutes: Raising Our Awareness of Men at the Margins

Male Prostitutes: Raising Our Awareness of Men at the Margins

The new men's studies: a selected and annotated interdisciplinary bibliography

Nearly twice the size of its predecessor, this revised edition of August's landmark work contains more than 1,000 entries that cover such subjects as men's awareness, health, and rights; heterosexuality; homosexuality; minority males; patriarchy; fathers; socialization of males; sports; the arts; humor; war and peace; and victims and victimizers. It is the first book-length bibliography of the new men's studies in existence. An extensive list of books from the widely publicized and controversial mythopoetic wing of men's studies covers such works as Robert Bly's Iron John. Each entry is fully annotated and describes the book's content and (where appropriate) its political stance. A unique feature of the annotations is the attention given to misandry or anti-male sexism, which portrays males as inherently evil or masculinity as irrevocably corrupted. Intended to complement library holdings on women's studies, the book is aimed at upper-level educators interested in reviewing current trends in men

Kenneth Grahame: "A Complex Life, East of Eden"

Kenneth Grahame:"A Complex Life, East of Eden" Susan R. Gannon (bio) Kuznets, Lois . Kenneth Grahame. Boston: G. K. Hall, 1987. The mysterious charm of Kenneth Grahame's work somehow resists analysis. His one undoubted masterpiece, The Wind in the Willows, has been seen as the response of a sensitive child to an unhappy childhood and the response of a happy boy to a childhood so satisfying he never got over it. Critics have called it both regrettably sentimental, and surprisingly realistic. Some have seen it as conservative and elitist, some as devoted to the concept of individual development and growth. And oddly enough there is probably a bit of truth in each of these observations. For Grahame was, as Lois Kuznets is fond of observing, a complex man who "led a complex life, east of Eden," and wrote books which yield the fullness of their meaning only to very careful scrutiny. Kuznets brings to the study of Kenneth Grahame a wide background in children's literature, so it is not surprising to find that her recent contribution to Twayne's English Authors Series "gives special attention to Grahame's place as a writer for and about children." Though Grahame is primarily remembered as the creator of such figures of animal fantasy as Ratty, Mole, and Toad, Kuznets draws attention also to his achievement in the field of realistic children's literature through his "depiction of the orphaned siblings engaged in both daydream and imaginative play" of The Golden Age and Dream Days. Kuznets examines Grahame's early stylistic development and traces elements in Pagan Papers and other essays which foreshadow his interest in the theme of escape and demonstrate a number of ingenious strategies for keeping the reader at a comfortable distance. Grahame's early fiction, especially "Bertie's Escapade" and The Reluctant Dragon likewise offers some hints of what is later to come in The Wind in the Willows. These early stories present the kind of characters "who not only enjoy the privileges of adulthood but retain and indulge the enthusiasms of boyhood—a state of being apparently desirable to Grahame, although fraught with considerable anxiety and guilt as well." The Wind in the Willows, for Kuznets, goes "on to explore more fully the tensions inherent in trying to do as the imaginative inner child would like while living as an adult in an outer world of some natural and many societal pressures." Many of Kuznets's most interesting comments on Grahame are really close observations of style and manner. In noting, for example, that the tale of The Reluctant Dragon has outlasted in appeal the early collections of fiction about children, The Golden Age and Dream Days, she speculates that its appeal for the child reader may arise from some of the changes demanded by its having been embedded in Dream Days where it was told to a group of children by "the funny man." Though both the frame story and the embedded tale are told "in a conversational tone, alternating between sophisticated exposition and description and colloquially rendered conversation," the tale has more dialogue and is less allusive and full of quotations than the rest of the text. Kuznets concludes that "the funny man's awareness of a child audience determines this difference in stylistic density. The ensuing lightness of tone, accompanied by a substantive shift in power to those characters with whom a child might readily identify, makes the funny man's tale more attractive to the child." Dramatic play can help children to work through their problems creatively and with a minimum of risk. Similarly, the literature of adventure and fantasy can offer some children the chance to identify with characters who symbolically play out problematic situations, staging and restaging them until a satisfying resolution can be achieved. More displaced, realistic fiction can of course present similar opportunities in a more disguised fashion. But sometimes children need, within the context of realistic fiction, to have modelled for them the whole [End Page 153] experience of imaginative play so that they can see just how they—like the more creative young characters they read about—might use fantasy and adventure games for their own purposes...

Perceputual Method of Golf Lesson

The perceputual method of golf lesson is the one of the teaching strategies where the learners are instructed to perceive the impact of golf ball on the club face. This method is based on the “awareness instruction” presented by W. T. Gallway as “Inner Game Theory.” There are some scholars, too, as P. J. Arnold, who asserted that it is necessary to regard the kinesthetic percepution of movement based on the man's body awareness as serious objectives of movement education. Certainly, it seems to possible to raise the embodiment of the internal awareness as one of the important objectives of sport education.It is not possible to overlook the importance of proprioception as a FB information and the knowledge of results (KR). It seems not to be entered, nevertheless, upon the location of the body awareness in the motor skill learning because of the difficulty of the data processing.Therefore, it is tried in this study to instruct the students as a tentative golf lesson which consists of the perceiving the impact of the ball by the students and the recording the perception. The purpose of this study is to obtain the fundamental materials from this tentative lesson in order to regard the internal body awareness in movement as of importance for the sport education.The method of this study were as follows; The subjects were 16 male undergraduate students and 4 female students, who were all beginners of golf. The period of this study was from 17th April to 3rd June in 1986, The procedures were, firstly, from 1 to 6 times, only the judgement of impact by guess, and secondly, from 7 to 8 times, the actual impact was certified by the impact marker.The hypothesis of this study is that “it is more effective to coincide the judgement of impact perception with the actual impact, and that it is improved the effectiveness of the impact if the judgement of the sweet spot will correspond to the actual hitting the spot of club. And the ability of awareness is improved if the error scores which is in the gap between the judgement and the actual impact will be decrease.”The results obtained were as follows;(1) There were no improvement of hitting times on the sweet spot except 7 subjects which was based on the judgement of student only by guess. From this result, it seems to suggest that it would be difficult for the students to be motivated to concentrate to the internal body awareness of their own.(2) As an analysis of the error scores of judgement, the results that relatively many students were improved in the judgement of the impact perception was obtained.(3) Sufficient results were not obtained, nevertheless, from the supposition that if the awareness of impact were developed with the reliance for the SELF 2, then the hitting times on sweet spot would be increse.(4) As the results of questionaire (consciousness of students), it can be considered that this tentative method which was aimed for students to experience of the body by means of the concentlation to their own internal awareness as one of the objectives of sport education was obtained sufficient results.(5) It seems to suggest that it is necessary for the further study to consider the restriction of SELF 1 that would inevitably evaluate the man's own performance, and to incorporate the direction and curving of ball as important informations of the golf swing.

Man's Encounter With Himself

Our insight into the paradoxical nature of the human situation and the awareness of the polarity of man's being has not been transmitted through rigorous philosophical reflection but has been nurtured by the mystic, religious and poetic traditions of all times. It is therefore all the more necessary to detect and recognize the religious and mystic accents of recent philosophic thought in their philosophical camouflage, and try to see how philosophic reflections on man's pre-philosophic awareness of himself in his archaic experience can significantly contribute to build an authentic image of him. An alleged incident in the life of the great Persian poet and mystic, Shaikh Faridubbin Attar, will illustrate better what we mean than any philosophical sophistication. Once taken captive by a soldier of the Tartar hordes which sacked Nishapur, he refused to let his life be redeemed by the offer of a substantial sum as he considered himself worth much more. However he later urged on his captor to accept as lowly a price as a bundle of grass since he deemed himself not worth even that much. The consequence can easily be imagined. The authenticity of this story, like that of all beautiful stories which make history meaningful, is now disputed. Its meta-historical relevance remains unchallenged nevertheless. What is really intended to be conveyed by weaving an imaginary anecdote round the life of a great Sufi is probably the paradoxicality of man's existence alluded to in the Quran: “Verily we created man in the most excellent stature and then reduced him to the lowest of the low” (Quran XCV). Consequently man moves between two infinites, the infinite which makes him swing to dizzy heights and the infinite which allows him to sink to frightening depths. In other words he can rise so high as to assimilate the attributes of the divine and fall so low as to forfeit his human identity.

Jean Chapelain, soixante-dix-sept lettres in�dites � Nicolas Heinsius (review)

176 HISTORY OF PHILOSOPHY to be accounted for in some way. Goldsmith takes no cognizance of these categorical statements . Secondly, there is no support for Goldsmith's conclusion to be found in Hobbes's comment at the end of De Corpore. A cursory reading of the passage makes it clear that the comments concerning other hypotheses refer only to Part IV of De Corpore and not to the whole system as Goldsmith suggests. Indeed the earlier parts are said to comprise the "theorems" of the systems, and the only way Hobbes suggests they might be found corrigible is if a mistake in deduction has occurred. Finally, Goldsmith pays insufficient attention to Hobbes's account of the process of analysis and sometimes seems to confuse it with the imaginary annihilation of the world which Hobbes uses as an expository device in expounding his concept of space. As Hobbes describes the process it begins with a phenomenal whole which is subjected to continued conceptual analysis until unanalyzable elements are reached. These logically primitive notions are referred to by Hobbes as "the most universal things" and as "first principles" which are "manifest of themselves" or "known to nature" (E. W. I, 69), all of which strongly suggests that they are coguized and not simply posited. Goldsmith mentions these descriptions of Hobbes's first principles in Chapter I, but presents no arguments to justify his abandoning them in favor of "suppositions or assumptions." When Goldsmith moves to Hobbes's political theory, he is on much firmer ground. The sections concerning human nature and natural law are generally excellent, particularly the account in Chapter IV of the relations between the various laws of nature. The treatment throughout this part of the book is exhaustive, although the point of some extended discussions is not very clear. There is a long discursive section in Chapter v on contraetarian thought which seems quite unrelated to anything it follows or precedes. And there are some curious allotments of emphasis. While Hobbes's "economic policy," which is a peripheral matter, is given a section to itself, the concept of obligation, which has been the focus of so much dispute in recent years and which is a central concern, is dealt with only by implication and in passing. In general Goldsmith accepts the traditional interpretation which sees the laws of nature as primarily prudential precepts found out by reason. These precepts are said to be like the "laws" of physics with respect to man's behavior in that they indicate regularities about the world which are ignored at one's own risk. Goldsmith suggests that the possible knowledge of God as a first cause serves only to reinforce man's awareness of the total causal nexus. The laws of nature are, properly speaking, laws only when they become civil regulations under the authority of a sovereign. The final chapter of the book attempts to assess the success of Hobbes's endeavor to create a science of politics by the "test" of its ability to explain the political phenomena of law, religion, and history. This is followed by eight appendices in which various disputes with other interpreters are briefly argued. The book contains an adequate index and a selected bibliography. There is a mistake on page 16, where the reference to De Corpore, Part I, should read Part II. PAUL J. JOHNSON California State College at San Bernardino Jean Chapelain, soixante-dix-sept lettres inddites ~ Nicolas Heinsius. Publi~es...avec une introduction et des notes par Bernard Bray. (La Haye: Martinus Nijhoff, 1966. Pp. wii -t- 467. --~ Archives Internationales d'Histoire des Id~s, 13.) A reviewer must admit at once that Jean Chapelain was no philosopher, that his letters have few general ideas, that a collection of them possesses no a priori right to be reviewed in a journal devoted to the history of philosophy. However, the present volume, edited and annotated by a member of the staff of the University of Utrecht, doctor of letters of BOOK REVIEWS 177 Amsterdam, appears in the series of the International Archives of the History of Ideas, published under the direction of P. Dibon of Nijmegen and R. Popkin of the University of California...

Unity and Diversity of Russian and Chinese Industrial Wage Policies

While Russian and Chinese wage and distribution policies in general differ from each other in terms of specific provisions and regulations, they are also generically very similar, if not identical. To provide some insight into the nature of this unity and diversity of policy, it seems best to discuss first the distributive implications of their common ideological reference, i.e. Marxist-Leninist doctrine.Distributive Strategy and TacticsBoth the Russians and the Chinese deal with any human action as a process of material transformation, and consequently view the totality of man's actions as a chain of material transformation processes, conditioned by the distribution of ownership of the means of production as the determinant of social relations of production. Both hold that while human action is governed objectively by material and social nature and its laws, it is determined subjectively by man's technical and social awareness and thus by man's technical and social experiences. Both assert that man's increasing comprehension of nature and its laws manifests itself in increasing accumulation and in enlarged reproduction, i.e., in economic growth. Both aim for the unity of objectivity and subjectivity, i.e., for the complete reproduction of nature by man at the earliest possible moment, and both strive therefore for the most rapidly enlarging accumulation over time.

An Introduction to the Idea of God as Person

J SES of concept of person and personalistic language applied to God may be classified in three categories, in extension of C. C. J. Webb's classic discussion of subject in God and Personality.' First, some views focus upon what Webb calls in God, i. e., certain references are fundamentally concerned with God as person (or persons) within himself and therefore source of personhood. God is person. In history of Christian theology, this type of view developed in connection with attempts to understand relations among persons of Trinity. Second, an idea of God as person is latent within understanding of God which begins with man's experience or awareness of an encounter with Only language of personal reciprocal relations between God and man is found adequate, although allusions to God as person or personality may not be made explicitly and may even be rejected. This second category we may designate by phrase, a personally-related God. Third (to use Webb's second category), certain predominantly modern discussions, while essentially embracing second perspective, also speak explicitly of the personality of God, but in way that remains independent of question of possible plural relations within God (as in first category). We should note that these three categories reflect different methodological approaches. The first is ontological (or metaphysical), i. e., it involves structure of reality itself as being or person; second is analogical or symbolic, i. e., it speaks of God in terms drawn from human experience without asserting literal identity of analogy or symbol with referent; and third is via eminentiae, i. e., it speaks of God by heightened extension (and limitation) of human categories. In historical discussion which follows, it is also suggested that beyond these three categories there are also two polarities of speaking about God which we may designate as category 0, via negativa, and category 4, which speaks univocally about God and man.

The Avant-garde in America

In a sense, avant-garde music is a rear-, not an advance-guard action, for it is both a consequence of, and a reaction against, five hundred years of European ‘consciousness’. The Renaissance started with man's dualistic awareness of the distinction between the Self and the Non-Self: which in musical terms became the dualistic, and peculiarly European, phenomenon of harmony. Perhaps this burden of harmonic consciousness begins to work itself out in Wagner's Tristan. At the opening of the third act, Tristan lies in a state of near paralysis in his cobwebby castle, and hears the unaccompanied monody of the Shepherd's pipe. Alternating shiftily between God's perfect fifths and fourths and the Devil's imperfect ones, it is a ‘horizontal’ sublimation of the dualism of the notorious ‘Tristan’ chords. Harmonic resolution, after four and a half hours, is at last achieved, and Tristan sheds sensuality and guilt to enter Nirvana. Debussy's Pelléas et Mélisande, an opera closely related to Tristan, carries the process a stage further, for although harmonically sensuous, it dispenses with even the desire for resolution. It's a premature existential opera, for it concerns, both dramatically and musically, what happens to passion when the will is extinct.

The Origins of Study of the Past: A Comparative Approach

In this paper I shall attempt to consider how far the history of historiography can be treated as the history of the problems occasioned by men's awareness of the past in different societies, and of their attempts to deal with these problems. This kind of approach has not, so far as I know, been made before. That is to say, the history of historiography has not been approached as primarily a part of the history of social man's awareness of his past and his relations with it; and this is understandable enough, as the historical phenomena we call by the collective name of historiography have been by no means limited to the attempts made by historians and other thinkers to understand the past and its relationship to the present.

The Missing Dimension

THE MISSING DIMENSION FREDERIC A. GIBBS, M.D.* Each of us must have wondered at times whether the ever-increasing complexity which science is disclosing cannot be reduced to simple, comprehensible terms. We live in a world oftime, space, and motion. These aspects ofreality are perceived almost as primary sensations. They make the universe vivid, immensely exciting, but distressingly chaotic. Can we discover a new dimension that will introduce order into this apparent chaos? Anyone who takes the trouble to look objectively and calmly at the earthand thethings on it cannot failto be impressed with the fact that subatomic systems are organized into atoms, atoms into molecules, molecules into supermolecules, supermolecules into cells, cells into tissues, tissues into organisms, and organisms into societies. This increasing complexity is as real as time, as demonstrable as space, and as perceptible as motion. A wise man has no trouble seeing that, not only in theory but also in fact, there is a vastrange oforganizational complexity on this earth. I wish to suggest that iforganizational complexity1 is used as a dimension, much that seems chaotic can be brought into a scheme ofsystematic relations. The process that has produced ever-increasing complexity has been given a name; we have called it "Evolution." As the culmination ofevolution , a system has developed that is so complex that it is able partially to reflect and, in a limited way, to approximatethe organizational complexity of the universe. What I am referring to is the human brain. It is an organized system often billion nerve cells. Each cell is a highly organized universe ofmolecules and atomic particles. The human brain represents, so far as we know, thepinnacleoforganizational complexity onthis earth. * Neuropsychiatrie Institute, University ofIllinois College ofMedicine, 912 SouthWood Street, Chicago 12, Illinois. 1 Ralph Gerard (1) has used the term "organism" to cover a large part ofthe concept I put forward here, but "organism" as ordinarily conceived is restricted to the biological levels ofcomplexity and does not lend itselfto quantification. 486 Frederic A. Gibbs · The Missing Dimension Perspectives in Biology and Medicine · Summer i960 However, it is only in recent centuries that the brain has acquired the power to look down through the simpler forms ofbiological organization on which it rests into the organized and relatively unorganized matter which lies at the bottom of the scale of complexity. Only recently has man's self-consciousness become sufficiently developed to let him see that he is, in fact, constructed out of the "dust ofthe earth"—that he is made ofthe same physical material as the rest ofthe universe. Man's awareness ofhis place in nature isjust beginning to dawn upon his intelligence. When the modem informed mind views the world steadily and whole, it sees a relatively small biosphere erected upon a vast, relatively unorganized base ofinorganic matter. Yet this rational view, which recognizes the continuity and unity ofnature and the position of the brain at the apex ofthe hierarchy oforganizational complexity, is not fully appreciated by more than a minority ofthe scientific community or by more than avery small percentage of the general population. The universe outside our brains and the universe inside our brains (when considered at all) are usually regarded as entirely separate and in a state ofconflict. The average man's span ofinterest and attention is so limited that it can be covered by some such label as "labor," "agriculture," "homemaking," "politics," finance, business, physics, chemistry, astronomy, biology, "psychology," "art," "philosophy," or "theology." Each person is inclined to consider his view the correct one; however, if these views are concerned with aspects of reality, all have validity and are related. But they are all fragments; an infinite number of partial views, aimed in all directions, is needed to scan the universe. Scientists share human frailties with everyone else; they tend to identify with their subject matter and adjust their values to suit their tastes. The physicist believes that electrons are more important than molecules. The botanist considers plants more interesting than animals. To suggest that man is the most highly organized part ofthe physical universe, and that the organ that gives him distinction and that makes him human is the brain, smacks ofhomocentricity. Yet, it is true...

The Role of Body-Awareness in the Emergence of Musical Ability; Its Application to Music Education, the College Basic Music Course, and Critic Teaching

THE discovery of the contributions which body-feelings and bodyawareness make to intelligence and to a secure ego-structure must be credited to workers in the fields of psychoanalysis, psychotherapy, psychiatry, mental hygiene, counseling, and guidance. The realization that man has feelings was a long time coming, and the recognition of the part they play in human behavior represents an important advance in man's ability to understand himself. Man's awareness began with a study of the world about him and found ex-