Heinrich Klüver and the temporal lobe syndrome

Heinrich Klüver and Paul Bucy described a constellation of symptoms in monkeys following large resections of the temporal lobe that they termed the "temporal lobe syndrome"; now commonly referred to as the Klüver-Bucy syndrome. The aim of this paper is threefold: (1) to review Heinrich Kluver's behavioral studies on monkeys that led up to his temporal lobe experiments with Paul Bucy; (2) to understand why Brown and Sch?fer dismissed the behavioral changes in temporal lobe monkeys they had observed fifty years prior to the studies of Klüver and Bucy; and (3) to show that Klüver's phenomenologically motivated conceptual paradigm helped to unify both neuropsychological and neuroanatomical theories regarding the visual and emotive functions of the non-human primate temporal lobe.     

Heinrich Klüver and the temporal lobe syndrome*

Abstract

Heinrich Klüver and Paul Bucy described a constellation of symptoms in monkeys following large resections of the temporal lobe that they termed the “temporal lobe syndrome”; now commonly referred to as the Klüver‐Bucy syndrome. The aim of this paper is threefold: (1) to review Heinrich Klüver's behavioral studies on monkeys that led up to his temporal lobe experiments with Paul Bucy; (2) to understand why Brown and Schäfer dismissed the behavioral changes in temporal lobe monkeys they had observed fifty years prior to the studies of Klüver and Bucy; and (3) to show that Klüver's phenomenologically motivated conceptual paradigm helped to unify both neuropsychological and neuroanatomical theories regarding the visual and emotive functions of the non‐human primate temporal lobe.     

Politics of Immortality: Hobbes on “Humane and Divine Politiques”

Hobbes anticipates many important features of liberalism, including rights, the sovereign state, social contract and constitutionalism. Yet in his insistence that the sovereign will have final authority in matters of faith he appears to repudiate what we have come to consider the core liberal assumptions regarding separation of church and state. In this article, I argue that Hobbes takes this approach because of the political challenge posed by immortality (the promise of eternal rewards and the threat of eternal torment and damnation after death). Hobbes regards immortality as one of the most important factors that transform a religion from a means to strengthen the sovereign's authority, a “humane politiques,” to a “Divine politiques,” where others come to exercise countervailing claims on subjects' loyalty. Because immortality presents such a profound challenge to Hobbes' political remedy founded on the judicious use of fear, he adopts a twofold strategy to moderate its political influence. The first is a redefinition of who shall speak and what shall be said about immortality. The second strategy is to elevate the demands of this-world, by promising an eternal peace that will ensure a commodious life.     

Defending Political Augustinianism: Brague and Taubes on the “Divine” as a Common Conceptual Space

Augustine holds that each society needs to be oriented to “God and the good.” He invidiously compares the earthly city as receptive to the true God with the earthly city as opposed to the true God, and he resolutely holds that only an earthly city oriented to the true God can be genuinely described as just and legitimate. At first glance this “political Augustinianism” hardly seems very attractive to non-believers or defensible in the eyes of modern secular liberals, and yet in this article I wish to defend it and commend it universally, that is, to promote its benefits and critical insights beyond religious circles. I commend an emphasis on “the divine” (to theion), rather than on God (ho theos), as a bridge to God for believers but also, and more importantly in the West's present liberal pluralist context, as a common halting place where believers and non-believers alike can sense “the beyond” (Augustine's “God and the good”) in their midst. I develop my argument that the “divine,” thus understood, can provide us with a common conceptual space where we can abide, converse, and even agree: (i) by engaging with Jacob Taubes who powerfully criticises such an emphasis on the “divine,” (ii) by considering “divine” natural law as a bridge and halting place between immanence and transcendence, and (iii) by reflecting upon the work of Rémi Brague who has recently given powerful support to the importance and utility in the present intellectual climate of the divine (to theion) as a bridge to God (ho theos).     

Plant use and crop husbandry in an early Neolithic village: Vaihingen an der Enz,Baden-Württemberg

Abstract

Rescue excavations carried out during the 1970s at the Iron Age hillfort of Broxmouth in East Lothian produced a small assemblage of fish bone. Despite some uncertainties surrounding the recovery of this material, recent analysis has produced highly unusual results. In particular, the presence of large specimens of ling and other species raises the possibility that the Broxmouth community was, at least periodically, engaged in deep-sea fishing. This suggestion is at variance with present understandings of Iron Age fishing strategies which generally envisage more expedient practices, such as line fishing from the shore. Indeed, it has even been suggested that the consumption of fish was avoided altogether in Iron Age Britain, for religious or cosmological reasons. The composition of the Broxmouth assemblage thus has potentially important implications for our understanding of Iron Age marine exploitation.     

„Was für Grün in der Stadt?“

Urban green space is a key subject of actual urban negotiation processes on how the city shall develop. Visions of the ideal city are reflected in the meanings currently ascribed to urban gardening. Thereby the relation between human and nature as well as between build and natural environment in the city plays a central role. Results from different Swiss cities show that allotment gardens as well as newer forms of urban gardening are oscillating between a compensatory and a complementary understanding of nature, and they equally combine the desire for pristine nature with the demand for functional green space in the city.     

„Eine für Alles“

Die zunehmende Nachfrage nach kulturtouristischen Angeboten und steigende Besucherzahlen in entsprechend aufgestellten Orten und Regionen sind sichtbare Zeichen der wirtschaftlichen und profilbildenden Bedeutung des Faktors Kultur im Tourismusmarketing. Nicht nur in den Ballungszentren, sondern insbesondere auch im ländlichen Raum werden zunehmend Anstrengungen unternommen, um die Attraktivität für Nah- und Fernreisende zu steigern und einen ansprechenden und zur jeweiligen Region passenden Angebotsmix zu schaffen. In der Folge sehen sich Kommunalvertreter und Tourismusfachleute mit einer Vielzahl für sie neuer Fragen konfrontiert: Wie sind kulturelle Projekte einer großen Öffentlichkeit näher zu bringen? Wie lassen sich gleichzeitig Ansprüche an Qualität, Seriosität und Wirtschaftlichkeit aufrechterhalten? Wie kann der einzigartige Charakter einer ländlichen Region dabei erhalten werden?     

„Beleuchtete Wiesen“ oder „Blühende Landschaften“?

Beleuchtete Wiesen oder Blühende Landschaften—zwischen diesen beiden Extremen schwanken die Beschreibungsmuster über die wirtschaftliche Entwicklung der Städte und Gemeinden in den neuen Bundesländern, die sich auch 14 Jahre nach der Vereinigung beider deutscher Staaten hartnäckig halten. Verläßliche Aussagen über den Wahrheitsgehalt dieser Stereotypen konnten bisher nicht vorgelegt werden, obwohl beide Klischees letztendlich einen räumlichen Zustand beschreiben, der über den Vermarktungsstand der nach der politischen Wende geschaffenen Gewerbeflächenpotentiale durchaus objektiv beschrieben werden kann.     

“邻”“里”“街”“坊”

“乡”、“县”、“州”这些今天还在沿用的行政单位,在诞生之初与“家”的概念息息相关。古代统治者为了加强国家的统治,便于政令的实施,完善赋税的管理,把一定数量的“户”固定在一定范围的土地之内,     

读《暾欲谷碑》札记——türk sir与“锻奴”

迄今为止,学界对《暾欲谷碑》所见türk sir一词没有较为满意的解释.笔者最近在研读突厥鲁尼文碑铭以及查阅相关书籍时发现,对此问题进一步推敲甚至作个诠释已有可能.经研究,碑铭所见türk sir可能与汉籍史料所记“锻奴”有关,即与突厥炼铁有关.     

“萧条”“奔”“以”释义

一、关于“萧条”宋玉《风赋》中“萧条众芳”一句的“萧条”一词,注家多释作“寂寥”、“雕零”。这与安适富丽的楚王宫中景象和“宁体便人”的清爽大王雄风颇为不叶。“萧条”一词在这里应该解作“动”。它与“萧萧”、“骚骚”、“萧骚”、“搜搜”等词是同义语。     

“威”“逼”“利”“诱”引导职校学生

近年来,职业教育是国家大力发展的项目,各地职业院校都在努力构建一个体制完善、合理的职业教育体系,职业教育终将成为国家经济建设的服务者。职业教育要想提升质量,离不开优秀的生源,而学生的发展离不开一线教师的引领。优秀的教师是学生的领路者,更是学生的陪伴者,可以引领学生前进的方向,陪伴学生每日的时光。     

“动”“静”

正俗话说得好,"人以类聚,物以群分"。不同的人有不同的兴趣和爱好。在我们班上,也有这样两个人,他们的性格截然不同。被人们称为"动静"二人组。首先来说说"动"者吧。此人姓杨名旻,乃安徽滁州人也。他的"动"主要表现在下课。别看他上课眯着眼睛,一副昏昏欲睡的样子。可是一旦听到下课铃,他就像蛰伏的马驹听到号角一样,立刻"精神焕发",时刻准备着冲出教室。真是"上课一条虫,下课一条龙"啊!记得有一次,他带领"部下",一边喊着"冲啊,杀呀",一