Masculine Principle Research Articles

Los itinerarios del alma en La flauta mágica de Mozart. Hermenéutica de la iniciación.

La flauta mágica de Wolfgang Amadeus Mozart fue representada por vez primera en Viena en 1791. Es un lugar común asociar esta ópera con los misterios egipcios y la masonería, frente a la que si bien Mozart simpatizó mantuvo una afectuosa distancia. La flauta mágica es, más bien, un haz de enigmas, que incluso pondrá en cuestión los principios excesivamente masculinos de los francmasones. El presente ensayo, en un intento de mitoanálisis, hace énfasis en el mitologema de la iniciación, clave existencial de la aventura humana que echa sus raíces en el Mito y que es recreada aquí a través del lenguaje quintaesenciado de la música.

Discovering Our Full Potential: Resuscitating the Female Principle

For a new evolutionary step forward, this study suggests humans need to learn to live from the heart and not only the mind. Here I associate the mind with the Masculine Principle and thinking which with learning, develops into intellect. This is contrasted with intuition which I associate with the Female Principle and the deeper heart-mind. They are different epistemological ways of knowing which reflect different levels of consciousness of the Self where each way of knowing has a different origin, the surface mind and the deeper heart-mind. Each gender can tap into both ways of knowing but most mothers have easier access to intuitive knowing, especially when obtaining information about the wellbeing of their children and loved ones. Connecting with the deeper Self using heart-based meditation methods, leads to insights about the different levels of consciousness and awakens one’s intuitive abilities. Although intuition is attracting attention in different scientific fields, the connection between the deeper Self and intuition still needs to be recognized and explored by modern-day science. Different reasons why intuition linked to the female principle has been systemically depreciated for over two thousand years is also explored including questioning the origin on which the Western Intellectual Tradition is said to stand. To create a more caring, creative society, I propose that we need to resuscitate the female principle linked to intuition by reconnecting with our feeling heart-mind. Nevertheless, I advocate that we need both ways of knowing to unfold our full potential. This analysis has multiple implications which I address in the discussion.

The Motive of Thunderstruck Tree in Connection to Wedding Customs

Latvian folksongs of three types (LD 33802, 34043, 34047) and a Lithuanian song Aušrinė (‘the Morning Star’) published by Liudvikas Rėza (Ludwig Rhesa, RD I 62) depict a tree struck by the Thunderer (Latvian Perkons). The kind of the tree may vary: usually, it is an oak, but sometimes it may be an apple-tree. Researchers of Latvian mythology and folklore call it Saules koks (‘the tree of the Sun’). In different variants, the striking of the tree tends to be part of the plot of the heavenly wedding. Sometimes Perkons allegedly strikes the tree in order to express his objections regarding the Sun’s decision to marry off her daughter to an “unsuitable” groom.Scholars interpret this image of the thunderstruck tree in different ways. Wilhelm Mannhardt thought the image to have stemmed from a natural phenomenon – the rays of the setting Sun. Vyacheslav Ivanov and Vladimir Toporov attributed this motive to the symbol of the World Tree and the Indo-European “basic myth” that they had reconstructed. According to Pranė Dundulienė, the thunderstruck oak is a symbolic representation of the bridegroom. Having amassed considerable ethnographic and folklore data, the author of this article questions the earlier explanation presented by Leopold von Schröder and Haralds Biezais. According to them, the motive of Perkons striking the oak may stem from the traditional Latvian wedding custom: the bride’s coachman makes a sign of the cross on the gate or the door with his sword upon arrival, imitating the cutting. Our analysis employs the comparative method. The appreciation of this motive requires considering the connections between the Thunderer and the oaks that exist in numerous ancient Indo-European religions (including Greek, Roman, Celtic, and Baltic). The lightning strike to the oak, possibly, only added some extra meaning to this connection (the thunderstruck wood was used for magic purposes), which emphasized power and strength attributed both to the thunder and the oak. The plausibility of relating the powerful celestial oak to the sacred tree of the homestead would require further discussions. Some variants of the mythological folksongs suggest that the oak hit by Perkons must have been growing by the gate. However, in folksongs and customs, this particular location emerges as liminal and unsafe in relation to home.Although Biezais used the Latvian example, similar customs of imitated cutting of the gate, door, or beam are also widespread in the Eastern Slavic lands. This enables us to understand better their nature, variations, and possible origins. Currently, we can use more ample Latvian and Lithuanian data. In wedding customs, actions similar to cutting or striking mostly indicate the active or masculine principle, including clashing between the bride’s and the groom’s parties, and invading of the foreign territory; but generally are characteristic of both sides. The fierce and militant character of Perkons is especially evident in this liminal sphere; there, as wedding customs and songs clearly indicate, also the hardest clash between the opposing parties takes place at some stage of the wedding. Although this clash is most prominent at the beginning of the wedding ceremony (during matchmaking, and particularly when representatives of the groom arrive to take the bride to her new home), certain “active response” is also evident in the way that the bride’s party behaves at the gate or door of the groom’s house. This may also include new elements, such as threatening to break the table with a specific musical instrument. Taunting of the wedding parties while using similar images and formulas to those used by folksongs describing animals enable us to see more clearly some peculiarities of the Thunderer’s image apparent in the songs describing the heavenly wedding (his attribution to the bride’s party and unexpectedly destructive character). The selected folklore and customs serve to considerably widen and deepen the possibilities of discussing the hypothesis raised by von Schröder and Biezais. However, this does not solve the main issues inherent in the substantiation of this hypothesis – e. g., it contradicts the authentic storylines of the songs describing the heavenly wedding; objects that are cut differ as well, while the consequences of the action – the destruction of the oak – do not ground its possible ritual purpose. The use of the sign of the cross is also ambivalent in customs, since it can serve both as means of protection against the adversary of the Thunderer – the devil, and against the thunder itself.However, the collected comparative materials provide a better idea regarding the meaning of this mythic thunder strike in the wedding contexts, elucidating certain regularities and inconsistencies.

Deslocando as relações de gênero: infâncias e candomblé, contribuições para a educação com crianças pequenas

O presente artigo tem como objetivo apresentar parte dos dados da tese de Souza (2016), intitulada Experiências de infâncias com produções de culturas no Ilê Axé Omo Oxé Ibá Latan, em diálogo com os estudos feministas de Louro (2008), hooks (2013) e Daves (2016) e a perspectiva das pesquisas descoloniais de Quijano (2005) e Santos (2010), que rompem com uma perspectiva eurocêntrica, binária e cartesiana das relações de gênero. Destacamos a perspectiva de mundo yorubá quanto à questão de gênero como uma conjunção quartenária de princípios, cuja sintaxe organiza as categorias “aborô”, correspondente ao princípio masculino; iyabá, ao feminino; “metá-metá”, o que circula simultaneamente pelos dois primeiros, e “laí ibalopô”, o que se coloca para fora e além de qualquer perspectiva sexual e de gênero, diferente, contudo, da categoria “assexuado”, de matriz ocidental. Entretanto, constatou-se que mesmo em um espaço que subverte a perspectiva colonizada das relações de gênero em sua cosmologia, as crianças apresentam práticas que travam relações binárias que associam o feminino a aspectos de subalternidade e reservam ao masculino aspectos de superioridade. Em função disso, esse discurso termina por legitimar as mesmas características historicamente atribuídas ao feminino (delicadeza, fragilidade, inferioridade, etc.), como se o masculino estivesse ligado à cultura e o feminino à natureza. Considerando as experiências de infâncias no candomblé, com inspirações na lógica exúlica, descrita por Souza(2016), e na Pedagogia Macunaímica de Faria (2002), apresentam-se algumas possibilidades para a construção de pedagogias descolonizadoras para a educação com crianças pequenas.

Evaluation of Franz Marc’s Color Theory using Implicit Testing Procedures

In the early 20th century, the German expressionist painter Franz Marc formulated assumptions concerning the meanings of color, based on his individual sensations. He characterized the ‘cool’ blue as the ‘masculine principle’. Yellow represented the ‘feminine principle’ which he declared as ‘gentle, cheerful, and sensual’. This leaves red, the color he perceived as ‘brutal and heavy’. Here, we tested some of the color–meaning associations assumed by Franz Marc via implicit measures based on response times, using Single Category Implicit Association Tests. The participants had to classify words as belonging to one of two semantic categories (e.g., masculine or feminine) by pressing one of two response buttons. One of the semantic categories shared a response button with a hue (e.g., masculine–blue), and this button needed to be pressed whenever a color patch was presented on the screen. The results showed that response times were faster when related hues and meaning categories (according to Marc’s assumptions) shared the same response button, compared to when unrelated hues and meaning categories were assigned to the same button. The pattern of response times was compatible with the associations of blue–masculine, yellow–feminine, blue–cool and yellow–gentle as proposed by Marc. In addition, our data indicate associations of yellow–warm and red–warm, which were not explicitly formulated by Franz Marc. However, the proposed red–brutal association was not confirmed.

Legends, Images and Miracles of the Virgin Mary in the Bay of Kotor in Early Modern Period

The aim of this paper is to present two icons of the Virgin from the Bay of Kotor: their iconography, style, but above all the legends about them, the miracles they performed and, in particular, the ways in which these wonders were used in the process of constituting the legitimacy of the communes and the region. At the root of the myth of Our Lady of the Reef was the political aspiration of the citizens of Perast to consolidate their domination over the broader territory. The citizens of Prcanj had a similar aspiration. But, while the creation of the cult of Our Lady of the Reef was officially based and rested on the heroic and masculine principle, the establishment of the cult of Our Lady of Prcanj, the cult of the icon of Italo-Cretan origin was based quite opposite, on the private and women’s domain. Therefore, the creation of the Virgin cults in the early modern Bay performed a variety of cultural roles. The two icons followed the meticulously designed Post-Tridentine model of linking sacral and poli...

The Celestial Virgin

Traditional woman has been the custodian of pleasure, and the dis-pensing of pleasure has been a large part of her glory and power. Too often, in these later days, womankind has been disposed to discredit her own natural glories and powers by becoming an imitator of man. This is really giving to man-power and man-function a greater tribute than they deserve. That essence the outer embodiment of which is woman in a peculiar sense constitutes a need of this world today that is especially poignant. There is too great an over-balance of harsh willfulness abroad in the world. Consequently, there is a need for the counter-balancing forces, and these woman, alone, is really competent to exercise. Among these essentially feminine qualities the following stand out: Beauty, Mercy, Tenderness, Charm, Ecstasy, preservation of proven values, etc. It is a grave mistake to regard these powers as inferior to the Creative Will, the Will to Power, the Daring of the Unknown, and the Judgment that peculiarly mark the masculine principle. The latter powers are unques-tionably indispensable both in the world-field and for Inward Penetra¬tion, but by themselves they are unbalanced and can easily drop from a constructive to a destructive level. The isolated masculine principle cannot check this tendency and, so, right here is where the feminine quality is grievously needed. The feminine powers are just as strong as the mas-culine, although they function in a more subtle way. We greatly need more women who justly appreciate the ancient and natural feminine powers and arts. Man is Siva, the formless Light; woman is Shakti, the Current which opposes and embodies the Light. Without embodiment, the Light of Consciousness remains void of self-consciousness. Since self-consciousness is the one great achieved value, it is easy to see how vitally important the Shakti principle is. In Her highest aspect, Woman is the Celestial Virgin, and this is none other than the Current of Bliss. The Current is a Virgin, because of the quality of ever-becoming-new. Though impregnated by the Fire of Wis¬dom, yet She remains a Virgin because She is ever-changing within Her own Self-identity. The union of Wisdom and the Virgin gives birth to the Christ, and this is the real Immaculate Conception. This union is the untellable Joy of which all lesser ecstasies are but faint shadows. So, deep and lasting Joy is the true sign of the genuine and noble religiosity. Aus¬tere gloom in the name of religion is a sacrilege and sign of failure. Only false religion is dreary. The Holy is Free and Joyful.

The Primordial Mandalas of East and West: Jungian and Tibetan Buddhist Approaches to Healing and Transformation

A comparative analysis of Jungian depth psychology and Tibetan Buddhist Tantra reveals a fascinating array of similarities, which are united in their most essential form through the manner in which mythic imagery is employed in both disciplines as a powerful agent of inner transformation. Various forms of creative engagement with sacred symbols–including mandalas–are enacted in each tradition as a vehicle through which latent spiritual potentialities can be brought forth into consciousness, a process that is greatly enhanced through a number of dynamic artistic techniques and contemplative practices. It should be emphasized from the outset that both disciplines represent complex systems that include sometimes widely varying notions of a higher spiritual order or ultimate reality. However, despite any differences in ontological postulations or metaphysical precepts, they share a number of surprising and sometimes striking characteristics. For example, both emphasize the mind, or psyche, as the foundational basis of existence and the primary means through which liberation (in the tantric tradition) and psychic wholeness (as in Jungian psychology) are pursued. Each also emphasizes the realm of dreams (e.g., dream analysis in depth psychology and dream yoga in Tibetan Tantra), contemplative and creative visualizations (such as the focus on wisdom figures and sacred symbols), and an assortment of other practices that are designed to effect a reconciliation of opposites and the attendant union of masculine and feminine principles. Their respective methodologies thus represent essential avenues through which to deepen an understanding of human nature’s far-reaching spiritual potentialities while demonstrating the vital role that mythic imagery–and in particular the mandala–plays in the process of healing and inner transformation.

The Alchemical Osiris: From Ra to Radium

Historians have been revising the contribution made by alchemists to the Scientific Revolution, noting that alchemy was far more than a prelude to the development of modern chemistry. The present study reexamines alchemy's history, beginning with an unusual fifth-dynasty Egyptian painting located in the tomb of Queen Nefertari. The image shows two major male deities, Ra and Osiris, merged together forming a mysterium coniunctionis. This painting foretells a problem that still exists today: a disharmony in the balance between masculine and feminine principles. A review of relevant ancient Egyptian mythology and literature brings to light several new findings: First, mummification was an early preconscious form of alchemy that significantly pushes back the date of its origin. Secondly, Osiris and other prominent Egyptian gods eventually emerged as archetypes, and together with their respective myths, developed into alchemical recipes. And finally, the notion that alchemy “died” with the advent of Newtonian physics is not supported by major historical events in the 19th and 20th centuries. Modern science still stops short of including the feminine principle in its work. There are, however, signs of growing awareness of the problem, most notably in the Jung–Pauli conjecture, and subsequent interest in a more balanced approach in science, religion, and medicine. Nonetheless, as unprecedented challenges continue to threaten the modern world, retrieving ancient wisdom and integrating it into the corpus of contemporary science are needed now more than ever.

Гендерный аспект речевого общения

Adherence to gender roles is an important aspect of business communication. When this marking professional roles according to principles of masculinity and femininity. It is argued that in business communication elements of the “female” model of speech behavior more relevant and appropriate in certain business situations.

어머니와 갈등이 심한 남자 중학생의 모래놀이치료 사례연구 : 입문의 관점에서

This study explored the sandplay therapy case of a middle school-aged boy having severe conflicts with his mother, from the viewpoints of initiation. The goal of the therapy was to lessen the boy's conflicts with his mother within the free and protected space in sandplay therapy. Thirty-seven therapy sessions were held. The client showed the scene of having fun in the water in the most unconscious part of the tray in the initial phase of therapy (1, descending into the unconscious). In the intermediate phase of therapy (2~33, a period of suffering, confrontation with death and trials), he showed suffering, was confronted with death and underwent trials. In the final phase of therapy (34~37, seeking masculine principles and rebirth), he began to seek masculine principles instead of having conflicts with his mother and was reborn. Using sandplay therapy in a free and protected space, this study showed the effectiveness of sandplay therapy since the boy's severe conflicts with his mother were lessened. This study also confirmed the existence of an archetypal pattern in the male adolescent's psyche.

Shifting and Narrowing Masculinity Hierarchies in Physical Education: Status Matters

The purpose of this study was to examine boys’ perceptions of masculinity hierarchies in adventure physical education in relation to past experiences in sport-based physical education and their evolving views about physical activity in their lives. Theoretical principles of masculinity guided this study. Data were collected with 55 male high school students through 84 formal interviews, 200 e-mail interviews, and 135 ninety-minute class observations over 15 weeks. Data were analyzed using constant comparison with frequent member checks to facilitate trustworthiness. Three main findings emerged. First, boys described masculinity hierarchies in many past sport-based physical education classes as static and well-pronounced, which for many negatively impacted their perceptions of and engagement with physical activity. Second, boys described masculinity hierarchies in adventure physical education at Apex High School as shifting and narrowing, which stood in stark contrast to the inequitable status differentials in many sport-based physical education classes. Third, shifting and narrowing masculinity hierarchies resulted in significant positive outcomes for boys, most notably enhancing their orientations toward physical activity. Findings from this study suggest that physical education settings that produce shifting and narrowing masculinity hierarchies can enhance boys’ perceptions of and engagement with physical activity both in and out of school.

Khora: The Re-exploration of the Feminine in Auden’s The Shield of Achilles and Homage to Clio

After the two apocalyptic world wars Auden`s contemplation of history results in the unequivocal recognition of the fundamental depravity and instability of human civilization, which, Auden diagnoses, is caused by the abuse of the masculine principle as no detached action unaware of spacing and contemplation. While seeking new alternative perspectives for the restoration of civilization, Auden keenly feels the necessity of the reexamination of the feminine principle. As he reinterprets the passivity of the feminine principle, he pays attention to the securing of dissociation, a trait that is analogous to the notion of Plato`s khora or Derrida`s reappropriationof khora. Khora as a receptacle receives all sorts of imprints, and thusis deeply affected by the intense impressions, but in another sense, itis safe to say that it evades the impact, because it is an amorphous matrix. That is to say, khora locates a paradoxical position in which itnot only embraces severe strikes, but also avoids the burden of the inscriptions. Similarly, Auden`s feminism highlights the new possibilities that the feminine principle affords including the productivity of passivity or inaction. Of course, Auden does not ignore the tormented history of the feminine, particularly lamenting over the deprivation of bucolics. But by unearthing the new traits from the feminine, he strains to sublimate the passivity into new possibilities including diffidence, reservation, contemplation, and intervention. With the detection of a layer of spacing between the impression and the receiving matrix, the receiving agents can take on immune resistance or distanced indifference against the inscriptions including aggression and violence. In addition, by securing more detachment from incidents, the feminine passivity exercises more influential power including the peculiar intervention in diverse occurrences. Thus, the feminine principle eventually demonstrates its maximum efficiency as the key initiative in the future. Auden links the paradoxical duplicity of dissociated creativity to Christian mysticism, which underlines the disconnection from secular life and reconstruction of it from the perspective that the disengagement provides, redolent of the notion of khora, and transposable with Christian feminism.

Time and Again: Repetition, Maternity and the Non-Reproductive

What is the relation between reproduction, non-reproduction and time? In this short position piece, I’d like to revisit how we might conceptualize maternal time through some reflections on the temporalities of non-reproduction and its relation to the temporal trope of repetition. To think about reproductive and non-reproductive time opens us onto a series of questions: Does non-reproduction, as a social signifier, always carry the burden of ‘stilling’ time? Is non-reproduction asked to bear an impossible relation to both the cyclical and monumental temporalities of female reproduction, and the masculine principles of teleological time? Or does non-reproductive time necessarily ‘queer’ reproductive and teleological time? If so, what are the reciprocal implications for maternal time? Is reproduction, and the maternal more broadly, evoked as the normative shadow of the deliberately ‘stilled’ or ‘stalled’ time of the non-reproductive, caught between the temporal rhythms of birth, regeneration, and death, and the dead ‘progressive’ narratives of departure and arrival? Can we use the trope of ‘time that refuses to flow’, or repetitive time, as a way to rethink maternity, queer and the death drive? One very powerful articulation of the link between queer, time and the nonreproductive is Lee Edelman’s polemic, No Future (Edelman 2004). Edelman pits developmental time (time that unfolds in relation to an ever receding yet hopeful future, figured culturally as the Child), against queer time, figured as the death drive. In tandem with Edelman’s work, a whole battery of temporal tropes has emerged recently to describe nonnormative, non-developmental timelines: Elizabeth Freeman’s notions of ‘familial arrhythmia’, ‘erotohistoriography’, and ‘temporal drag’ that she uses to propose alternative temporalities to what she calls ‘heterochrononormativity’ (Freeman 2011); Dana Luciano’s term ‘chronobiopolitics’ which describes the normative temporal organizations of entire populations around capital, nation and the family (Luciano 2007); the historian Carla Freccero’s ‘queer spectrality’, that functions as a phantasmic relation to historicity to account for the affective force of the past in the present (Freccero 2006); and Elizabeth Povinelli’s ‘durative present’ that illuminates the ways marginal social projects endure in the seams of

My Beliefs of My Peers’ Beliefs

Dating violence in adolescent relationships is a growing social problem in the United States. A majority of adolescents have dated by the time they finish high school and these experiences have an impact on their relationship trajectories as adults. Although more and more prevention efforts are aimed at reducing teen dating violence and/or teaching adolescents about healthy relationships, very few of these efforts investigate discrepancies in descriptive and injunctive norms associated with adolescent dating. This pilot study adds to the existing literature by investigating the dating norms of early and mid-adolescents to aid in tailoring prevention efforts among this population. One hundred eighty-seven middle and high school student leaders from public schools in the Midwest completed an annual relationship survey. Findings suggest that participants did not support unhealthy relationship norms overall. However, two patterns of discrepancies emerged: one between participant attitudes (descriptive norms) and their perceptions of peer attitudes (injunctive norms), and another between perceptions participants hold about their male versus female peers' beliefs. Results imply the development of pluralistic ignorance occurs during adolescence and that perceptions of peer norms are in line with the principles of hegemonic masculinity. Implications for possible prevention initiatives and future research directions are noted.

Negotiations of masculinity in American ghost-hunting reality television

Abstract This article examines a new type of text that has arisen due to the twenty-first-century obsession with the paranormal: the ghost-hunting reality show. Even though spiritualism originated amidst strong female leadership and mediumship has long been associated with women, the most popular ghost-hunting shows portray the activity as a hypermasculine affair. This article seeks to understand why reality television has attracted men to the traditionally feminine work of talking to the dead and how these men have converted this work into a masculine endeavour. I argue that the hypermasculine nature of the ghost-hunting reality show is due to the potentially emasculating circumstances in which the male participants find themselves. In addition to declaring their belief in the paranormal – an act that goes against the traditionally masculine principle of rationality – these men participate in a genre that demands ostentatious displays of emotion. Referring mainly to Ghost Adventures, this article demonstrates that to combat these supposedly feminizing conditions, as well as their likeness to other typically female roles, such as medium and Gothic heroine, the male ghost hunter calls upon conventions from more ‘manly’ genres, such as the western, action-adventure, science fiction and the detective story.

A new study of chaotic behavior and the existence of Feigenbaum’s constants in fractional-degree Yin–Yang Hénon maps

In this paper, we firstly develop fractional-degree Henon maps with increasing and decreasing argument n. Yin and Yang are two fundamental opposites in Chinese philosophy. Yin represents the moon and is the decreasing, negative, historical, or feminine principle in nature, while Yang represents the sun and is the increasing, positive, contemporary, or masculine principle in nature. Chaos produced by increasing n is called Yang chaos, that by decreasing nYin chaos, respectively. The simulation results show that chaos appears via positive Lyapunov exponents, bifurcation diagrams, and phase portraits. In order to examine the existence of chaotic behaviors in fractional-degree Yin–Yang Henon maps, Feigenbaum’s constants are measured in this paper. It is found that the Feigenbaum’s constants in fractional-degree Yin–Yang Henon maps are of great precision to the first and second Feigenbaum’s constants. A detailed analysis of the chaotic behaviors is also performed for the fractional-degree Henon maps with increasing (Yang) and decreasing (Yin) argument n.

Chaos synchronization of Yin and Yang T-S fuzzy models of Hénon map system

Based on the Chinese philosophy, Yin is the decreasing, negative, historical or feminine principle in nature, while Yang is the increasing, positive, contemporary or masculine principle in nature. Yin and Yang are two fundamental opposites in Chinese philosophy. Since the discrete Hénon map system is an invertible map, Yin–Yang T-S fuzzy model of chaotic Hénon map systems with increasing and decreasing argument can be studied. The Yang T-S fuzzy model of chaotic Hénon map system is presented. The Yin T-S fuzzy model of chaotic Hénon map system and Yin T-S fuzzy rules are obtained by invertible matrix in linear system theory. Chaos synchronization of Yang T-S fuzzy model of Hénon map systems is achieved by parallel distributed compensation technique, and the fuzzy controller for chaos synchronization of Yin T-S fuzzy model of Hénon map systems is also obtained by invertible matrix in linear system theory. The design of the Yin fuzzy controller is fleetly obtained by the inverse of Yang fuzzy controller, the concern is the Yin chaotic system must be an inverse of the Yang chaotic system. T-S fuzzy model scheme is used in the nonlinear discrete chaotic map system, so the nonlinear discrete chaotic map system can be analyzed by linear system theory.

Design of PDC Controllers by Matrix Reversibility for Synchronization of Yin and Yang Chaotic Takagi‐Sugeno Fuzzy Henon Maps

This paper investigates the synchronization of Yin and Yang chaotic T‐S fuzzy Henon maps via PDC controllers. Based on the Chinese philosophy, Yin is the decreasing, negative, historical, or feminine principle in nature, while Yang is the increasing, positive, contemporary, or masculine principle in nature. Yin and Yang are two fundamental opposites in Chinese philosophy. The Henon map is an invertible map; so the Henon maps with increasing and decreasing argument can be called the Yang and Yin Henon maps, respectively. Chaos synchronization of Yin and Yang T‐S fuzzy Henon maps is achieved by PDC controllers. The design of PDC controllers is based on the linear invertible matrix theory. The T‐S fuzzy model of Yin and Yang Henon maps and the design of PDC controllers are novel, and the simulation results show that the approach is effective.

Inclusive masculinity theory and the gendered politics of men's rugby

This ethnographic research uses one year of participant observation and 24 interviews to examine the construction of masculinity among team-members within a highly successful rugby squad, at a high-ranked academic university in England. We find that the players and coaches share a sporting field in which variations in their gendered belief systems are sharply contested. Teammates believe their coaches to be exhibiting an out-of-date, orthodox version of masculinity, and instead of adopting their coaches' perspectives on masculinity, players take a more inclusive approach to masculinity-making. The players on this team – all of whom identify as heterosexual – contest three fundamental principles of orthodox masculinity: homophobia, misogyny, and excessive risk-taking. These men do not degrade women or gay men in any measureable manner, and they are emotionally supportive of each other when ill or injured. We suggest that these results require a new way for theorizing about masculinity, and we therefore propose inclusive masculinity theory to frame our data and discuss our participants' complicated association with the political project of adopting more inclusive attitudes toward masculinity.