Lion (Panthera leo) cubs are used in wildlife interaction tourism but the effects on cub welfare are unknown. We assessed the behaviour of three cohorts of lion cubs, twelve animals in total, at three different interaction facilities, using continuous and scan-sampling methodologies for the entire duration of cub utilisation for human interactions. Cubs spent most time inactive (62%), particularly sleeping (38%), but also spent a substantial amount of time playing (13%) and being alert (12%). A generalised linear mixed model revealed that cub behaviour was similar in two facilities but different from cubs in the third. In these two similar facilities, as human interactions increased, the time spent resting, sleeping and playing with other cubs decreased, and alert behaviour, grooming of humans and flight responses increased. In the third facility, cubs had an abnormal activity budget, with high levels of inactivity (80%) accompanied by a lack of response to human interactions. We conclude that in some facilities normal cub behaviour cannot be achieved and may be compromised by a high frequency of human interactions, which therefore needs to be controlled to limit adverse effects on cub behaviour.

How can instructors best foster connections among students when learning is fully remote? This article describes a pedagogical experiment conducted in two large introductory political science courses at a large public university in the 2020–2021 academic year. We randomly assigned groups of students to different sets of instructions on how to study together remotely for an exam. Our strongest finding is that almost any effort by an instructor prompting students to work together helps students to feel more connected to one another; however, students often need to see and hear one another to feel connected. We find this to be tremendously encouraging—relatively easy interventions can result in significant improvements in learning.

Συνɛίδησις is a relatively rare word, but a favourite for Paul, whose undisputed texts contain nearly half of its New Testament occurrences. In the 19th and 20th centuries, scholars debated the origin of the substantive and the possibility of Stoic influence, which led to a consensus that the term was not a technical philosophical one and Paul's use was not affected by Stoic thought. There is evidence, though, that the presence of συνɛίδησις in a few Stoic texts is due to its semantic relationship in Stoic discourse with συναίσθησις, the Stoic term for self-perception, which was a key component in their epistemological and ethical theory. This article argues that a reading of Paul's use of συνɛίδησις as Stoic self-perception explains the distinctive features of his use to which scholars have recently drawn attention, namely, the permanent and continuous operation of the συνɛίδησις, its ability to be passively impacted by the actions of others and the neutral or positive content of its reflexive knowledge. After a review of recent scholarship, I discuss the role of συναίσθησις in Stoic theory and the evidence for its semantic relationship to συνɛίδησις, then offer a reading of 1 Cor 8–10 demonstrating Paul's use of συνɛίδησις as self-perception.

Although an increasing number of works are focusing on depictions of God in the New Testament, none so far specifically focus on how these depictions rely on anthropomorphic language in their presentation of God. This article attends to this oversight by turning to the Synoptic Gospels (and the book of Acts) as a test case. Not only do these narratives lack an explicit anti-anthropomorphic agenda, but they also rely on divine anthropomorphisms that are derived from Jewish Scripture. To demonstrate this claim, the article concentrates on how Matthew and Luke expand Mark's anthropomorphic presentation of God and how Luke's presentation emerges as the most anthropomorphic of all. It also discusses how Mark, Matthew, and Luke's respective narratives depict God's human, or human-like, characteristics according to the following four categories: (1) God's human roles and titles, (2) God's depiction as an acting subject who speaks and desires to be in relationship with humans, (3) God's concrete presence located in space, and finally, (4) God's description as a character with recognisable body parts and other markers of corporeality. In the end, we shall see that anthropomorphism is a central component of God's characterisation in the Synoptics and that this anthropomorphic characterisation better enables readers to see the Jewish, scriptural shape of God as a personal deity who desires to be in relationship with humans.