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A poem is presented.

South Africa boasts some of the richest diversity of fauna and flora in the world; it also claims to be a world in one country given its cultural diversity. In a time of climate change, rapid population growth and urbanisation, the country’s natural resources as well as its cultural diversity are under threat. We report a multi-dimensional survey conducted among Xhosa-speaking people in the Eastern Cape Province of South Africa, that collected detailed information on indigenous knowledge of nature and its impact on cultural practices and well-being. Survey respondents included both rural and urban dwellers, a majority of whom professed to be Christians who also held traditional religious beliefs and acknowledged the ancestors. Survey respondents described their Best and Worst periods of life in line with Bernheim’s Anamnestic Comparative Self-Assessment, and indicated whether going into nature had contributed to their Best life experience and helped them to cope during their Worst one. Being in nature typically contributed to well-being across many of the Best social domains of life, such as celebrations with family, personal achievements and milestones in life, including traditional rites of passage to adulthood. Deaths in the family represented by far the most common Worst experience in life when going into nature often provided comfort and solace. Findings suggest that experience of the multiple benefits of being in nature may be universal across cultures and that many traditional Xhosa religious beliefs and cultural practices go hand in hand with access and exposure to nature that enhances well-being.

What did \"historical distance\" mean to historians in the Rankean tradition? Although historical distance is often equated with temporal distance, an analysis of Ernst Bernheim's Lehrbuch der historischen Methode reveals that for German historians around 1900 distance did not primarily refer to a passage of time that would enable scholars to study remote pasts from retrospective points of view. If Bernheim's manual presents historical distance as a prerequisite for historical interpretation, the metaphor rather conveys a need for self-distanciation. Self-distanciation is not a Romantic desire to \"extinguish\" oneself, but a virtuous attempt to put one's own ideas and intuitions about the working of the world between brackets in the study of people who might have understood the world in different terms. Although Bernheim did not explicitly talk about virtue, the article shows that his Lehrbuch nonetheless considers self-distanciation a matter of virtuous behavior, targeted at an aim that may not be fully realizable, but ought to be pursued with all possible vigor. For Bernheim, then, distance requires epistemological virtue, which in turn calls for intellectual character, or what Bernheim's generation considered scholarly selfhood {wissenschaftliche Persönlichkeit). Not a mapping of time onto space, but a strenuous effort to mold \"scholarly characters,\" truly able to recognize the otherness of the past, appears to be characteristic of Bernheim's view of historical distance.

A short story is presented.

Emmanuele Bernheim's novel 'Un couple' (1987) offers a stark look at how changes in contemporary France are undermining the exogamic imperatives that Levi-Strauss claimed, in his monumental work 'Les Structures elementaires de la parente' (1948), to be the essential element of all social structures. Bernheim's minimalist work points out both the artificiality and fragility of the nuclear family, and questions centuries of literary traditions which have postulated that the formation of a \"couple\" can be the only satisfying conclusion to a story about a love affair. This article is informed by the work of Warren Motte ('Small Worlds: Minimalism in Contemporary French Literature', 1999), Peter Brooks ('Body Work: Objects of Desire in Modern Narrative', 1993), Luce Irigaray ('Ce sexe qui n'en est pas un', 1977) and Adam Phillips ('On Flirtation', 1994).

A poem is presented.

This article interrogates the way/s in which rival schools studying hypnotism in late 19th-century France framed what counts as valid evidence for the purposes of science. Concern over the scientific reality of results is particularly situated in the notion of simulation (the faking of results); the respective approaches to simulation of the Salpêtrière and Nancy schools are analysed through close reading of key texts: Binet and Féré for the Salpêtrière, and Bernheim for Nancy. The article reveals a striking divergence between their scientific frames, which helps account for the bitterness of the schools’ disputes. It then explores Bernheim’s construction of scientific authority in more detail, for insights into the messiness entailed by theorizing hypnotism in psychical terms, while also attempting to retain scientific legitimacy. Indicative of this messiness, it is argued, is the way in which Bernheim’s (apparently inconsistent) approach draws on multiple epistemic frames.

A poem is presented.

A poem is presented.

In the March issue we published \"Homosexual Marriage, Parenting, and Adoption,\" written by Gilles Bernheim, Chief Rabbi of France. In Part II of the essay, \"The Negation of Sexual Difference,\" he lifts sentences and paragraphs from a 2010 interview with Bé atrice Bourges, president of the Collective for Children and an opponent of same-sex marriage and adoption. Bernheim took a strong stand on a controversial issue, but it wasn't his opposition to gay marriage that precipitated the scandal. [...]when I confronted students I found that there was almost always a great deal of pathos in the background: psychological crises, terrible fears of failing, a consuming sense of hopelessness in the face of the assigned material.