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Understanding variations in knowledge and attitudes of psychiatrists to psilocybin therapy is important for the collective discourse about the potential impact on clinical practice and public health in Ireland.
Methods:
A 28-item questionnaire was designed based on previous studies and distributed to psychiatrists in Ireland via online mailing lists and at in-person academic events.
Results:
151 psychiatrists completed the questionnaire (73.3% were under 40 years of age, 76.0% were trainees, and 49.0% were female). In the total sample, 81.5% agreed that psilocybin therapy shows promise in the treatment of psychiatric disorders and 86.8% supported funding research, 86.8% would be willing to refer a patient if it was licensed and indicated, and 78.1% would consider the treatment for themselves, if indicated. Conversely, 6.6% agreed that psilocybin therapy was unsafe even under medical supervision, and 21.9% thought it was potentially addictive. 15.9% of the total sample reported at least one concern including, lack of robust evidence, long-term effectiveness, superiority to current interventions, potential harmful effects, cost and accessibility, and impartiality. Less than half of respondents felt knowledgeable (40.0%) and 9.9% felt adequately prepared to participate in psilocybin therapy. Consultant psychiatrists trended towards less optimism for a potential role in bipolar depression and emotionally unstable personality disorder compared to trainee psychiatrists.
Conclusion:
Overall psychiatrists in Ireland held positive attitudes towards psilocybin therapy. However, there was a lack of knowledge evident. Addressing the knowledge gap and aligning with the best available evidence will be key if psychedelic therapy is to prevail in a clinical setting.
This article concentrates on what historians have borrowed and adapted from neighbouring disciplines in the last few decades, rather than what they have lent (much more rarely). It discusses the ‘social turn’ of the 1960s, the movements for historical anthropology and ‘psychohistory (drawing on psychoanalysis) in the 1970s, the literary turn of the 1980s (ranging from the poetics of history to the analysis of ‘fiction in the archives’), the history of ‘social’ or ‘cultural’ memory, the rise of the history of gender, and the ‘cultural turn’ of the 1990s. In those forty years, historians were often in dialogue with social scientists and with other scholars in the humanities. In the 21st century, by contrast, there has been a rapprochement with experimental psychology and neuroscience (in the case of studies of memory and emotion) and with biology, culminating – so far – in a ‘bio-history’ concerned with the co-evolution of humans and animals. The famous opposition between ‘nature’ and ‘culture’ is melting away.
This brief comparative survey of both literary and visual representations of European nations (including the Austrian Völkertafel, or Panel of the Peoples) between the sixteenth and eighteenth centuries emphasizes the importance of viewpoint, of context (war or peace, for instance), of “xenophilia” (along with the better-known xenophobia) and of both change in traditions over the centuries and their persistence over the long term.
Keywords: alterity; imagology; national character; xenophobia
Stereotypes have become a topic for research in a number of disciplines, sometimes but not always in communication with one another. They have also been claimed by sociologists, psychologists, art historians and most recently by scholars such as Joep Leerssen who study literature, under the banner of what the Germans call Imagologie, a term much easier to pronounce than its equivalent in English, “imagology.” This is the literary equivalent of what Erwin Panofsky, adapting an older usage, called “iconology” (revealing “the basic attitude of a nation, a period, a class,” and distinguished from the more descriptive “iconography.”
As a historian, I view stereotypes as central to the history of l’imaginaire sociale, a French phrase that does not lend itself to exact translation – as an approximation one might suggest “the collective imagination.” The imagination of early modern Europeans was populated by stereotypes of witches, Jews, Jesuits, Papists (for Protestants), Mahometans (for Christians), cannibals, and so on – in short, what cultural theorists (especially French ones) call the “Other.”
Within this theatre of representations, we find stereotypes of nations. The following image sets the scene, on the principle that images speak louder than words. If you are in Vienna and happen to visit the Museum für Volkskunde or folklore museum, it is likely that your attention will soon be drawn by a remarkable visual document, the Völkertafel (Panel of the Peoples, Fig. 1.1). The Völkertafel is an anonymous painting produced in Steiermark (Styria) in the first quarter of the eighteenth century. Besides the one in Vienna, there are six other versions, together with a similar engraving, so it cannot be dismissed as eccentric. The artist and the patrons of the seven paintings are unknown.
Yield losses due to weeds are a major threat to wheat production and economic well-being of farmers in the United States and Canada. The objective of this Weed Science Society of America (WSSA) Weed Loss Committee report is to provide estimates of wheat yield and economic losses due to weeds. Weed scientists provided both weedy (best management practices but no weed control practices) and weed-free (best management practices providing >90% weed control) average yield from replicated research trials in both winter and spring wheat from 2007 to 2017. Winter wheat yield loss estimates ranged from 2.9% to 34.4%, with a weighted average (by production) of 25.6% for the United States, 2.9% for Canada, and 23.4% combined. Based on these yield loss estimates and total production, the potential winter wheat loss due to weeds is 10.5, 0.09, and 10.5 billion kg with a potential loss in value of US$2.19, US$0.19, and US$2.19 billion for the United States, Canada, and combined, respectively. Spring wheat yield loss estimates ranged from 7.9% to 47.0%, with a weighted average (by production) of 33.2% for the United States, 8.0% for Canada, and 19.5% combined. Based on this yield loss estimate and total production, the potential spring wheat loss is 4.8, 1.6, and 6.6 billion kg with a potential loss in value of US$1.14, US$0.37, and US$1.39 billion for the United States, Canada, and combined, respectively. Yield loss in this analysis is greater than some previous estimates, likely indicating an increasing threat from weeds. Climate is affecting yield loss in winter wheat in the Pacific Northwest, with percent yield loss being highest in wheat-fallow systems that receive less than 30 cm of annual precipitation. Continued investment in weed science research for wheat is critical for continued yield protection.
Within the holdings of the Thomas Fisher Rare Book Library at the University of Toronto there is a curious, rarely examined handwritten book entitled Opera Evangelica, containing translations of several apocryphal works in English. It opens with a lengthy Preface that provides an antiquarian account of Christian apocrypha along with a justification for translating the texts. Unfortunately, the book's title page gives little indication of its authorship or date of composition, apart from an oblique reference to the translator as ‘I. B.’ But citations in the Preface to contemporary scholarship place the volume around the turn of the eighteenth century, predating the first published English-language compendium of Christian apocrypha in print by Jeremiah Jones (1726). A second copy of the book has been found in the Cambridge University Library, though its selection of texts and material form diverges from the Toronto volume in some notable respects. This article presents Opera Evangelica to a modern audience for the first time. It examines various aspects of the work: the material features and history of the two manuscripts; the editions of apocryphal texts that lie behind its translations; the views expressed on Christian apocrypha by its mysterious author; and its place within manuscript publication and English scholarship around the turn of the eighteenth century. Scholars of Christian apocrypha delight in finding ‘lost gospels’ but in Opera Evangelica we have something truly unique: a long-lost collection of Christian apocrypha.
This chapter provides an outline of identity theory as it has developed out of its structural symbolic interaction origins. Identities are sets of meanings that define who we are in terms of the roles we have, the groups or social categories to which we belong, or the unique characteristics that make us different from others.The chapter reviews the origins of identity theory, including the characteristics, content, and bases of identities; in addition, it discusses how identities operate, change, and protect themselves as well as how they provide us with self-esteem.It concludes with a discussion of how identities provide a link between individuals and their society.
Peter Burke is a winner of the American Sociological association’s Cooley-Mead Award for Career Contributions to Social Psychology. He is a Professor of the Graduate Division of the University of California, Riverside, Distinguished Professor (Emeritus) in the Department of Sociology, and a Fellow of both the AAAS and the APS.
The concentration of radiocarbon (14C) differs between ocean and atmosphere. Radiocarbon determinations from samples which obtained their 14C in the marine environment therefore need a marine-specific calibration curve and cannot be calibrated directly against the atmospheric-based IntCal20 curve. This paper presents Marine20, an update to the internationally agreed marine radiocarbon age calibration curve that provides a non-polar global-average marine record of radiocarbon from 0–55 cal kBP and serves as a baseline for regional oceanic variation. Marine20 is intended for calibration of marine radiocarbon samples from non-polar regions; it is not suitable for calibration in polar regions where variability in sea ice extent, ocean upwelling and air-sea gas exchange may have caused larger changes to concentrations of marine radiocarbon. The Marine20 curve is based upon 500 simulations with an ocean/atmosphere/biosphere box-model of the global carbon cycle that has been forced by posterior realizations of our Northern Hemispheric atmospheric IntCal20 14C curve and reconstructed changes in CO2 obtained from ice core data. These forcings enable us to incorporate carbon cycle dynamics and temporal changes in the atmospheric 14C level. The box-model simulations of the global-average marine radiocarbon reservoir age are similar to those of a more complex three-dimensional ocean general circulation model. However, simplicity and speed of the box model allow us to use a Monte Carlo approach to rigorously propagate the uncertainty in both the historic concentration of atmospheric 14C and other key parameters of the carbon cycle through to our final Marine20 calibration curve. This robust propagation of uncertainty is fundamental to providing reliable precision for the radiocarbon age calibration of marine based samples. We make a first step towards deconvolving the contributions of different processes to the total uncertainty; discuss the main differences of Marine20 from the previous age calibration curve Marine13; and identify the limitations of our approach together with key areas for further work. The updated values for ΔR, the regional marine radiocarbon reservoir age corrections required to calibrate against Marine20, can be found at the data base http://calib.org/marine/.