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In November 1949 D.D.T. Jabavu, the South African politician and professor of African languages at Fort Hare University, set out on a four-month trip to attend the World Pacifist Meeting in India. He wrote an isiXhosa account of his journey which was published in 1951 by Lovedale Press. This new edition republishes the travelogue in the original isiXhosa, with an English translation by the late anthropologist Cecil Wele Manona. The travelogue contains reflections on Jabavu’s social interactions during his travels, and on the conference itself, where he considered what lessons Gandhian principles might yield for South Africans engaged in struggles for freedom and dignity. His commentary on non-violent resistance, and on the dangers of nationalism and racism, enriches the existing archive of intellectual exchanges between Africa and India from a black South African perspective. The volume includes chapters by the editors that examine the networks of international solidarity – from post-independence India to the anti-colonial struggle in East Africa and the American civil rights movement – which Jabavu helped to strengthen, biographical sketches of Jabavu and of Manona, and an afterword that reflects on the historical and political significance of making African-language texts available to readers across Africa.In November 1949, Davidson Don Tengo (D.D.T.) Jabavu, the South African politician, Methodist lay preacher and retired professor of African languages and Latin at Fort Hare University in the Eastern Cape, set out on a four-month trip to attend the World Pacifist Meeting in India. The conference brought together delegates from over thirty countries to reflect on how Mahatma Gandhi’s life and teachings could inform pacifist work in the post-World War II era. Jabavu wrote an isiXhosa account of his journey up the east coast of Africa and to different parts of India which was first published in 1951 by Lovedale Press. His narrative contains wide-ranging reflections on the fauna and flora of the changing landscape, on intriguing social interactions during his travels, and on the conference itself, where he considered what lessons Gandhian principles might yield for oppressed South Africans engaged in struggles for freedom and dignity. He incorporates accounts of chance meetings with important figures of post-independence India and of the anti-colonial struggle in East Africa, as well as with members of the American civil rights movement. His commentary on non-violent resistance, and on the dangers of nationalism when coupled with militarism and racism, enriches the existing archive of intellectual and political exchange between Africa and India from a black South African perspective. This new edition includes Jabavu’s travelogue in the original isiXhosa, with an English translation by the late anthropologist Cecil Wele Manona. Tina Steiner’s introductory chapter examines the networks of international solidarity and friendship that Jabavu helped to strengthen in the course of his travels. A chapter by Mhlobo W. Jadezweni, whose updating of the original isiXhosa orthography has made Jabavu’s text accessible to new generations of readers, considers the richness of Jabavu’s isiXhosa style as a contribution to the archive of great African-language literature. Catherine Higgs provides biographical sketches of D.D.T. Jabavu and Cecil Wele Manona which situate this travelogue within the broader context of their lives. Evan M. Mwangi’s Afterword is a reflection on the historical and political significance of making African-language texts available to readers across Africa.

Quine and Davidson are among the leading thinkers of the twentieth century. Their influence on contemporary philosophy is second to none, and their impact is also strongly felt in disciplines such as linguistics and psychology. This book is devoted to both of them, but also questions some of their basic assumptions. Hans-Johann Glock critically scrutinizes their ideas on ontology, truth, necessity, meaning and interpretation, thought and language, and shows that their attempts to accommodate meaning and thought within a naturalistic framework, either by impugning them as unclear or by extracting them from physical facts, are ultimately unsuccessful. His discussion includes interesting comparisons of Quine and Davidson with other philosophers, particularly Wittgenstein, and also offers detailed accounts of central issues in contemporary analytic philosophy, such as the nature of truth and of meaning and interpretation, and the relation between thought and language.

Based on fieldwork with two related Afro-Brazilian religions, Umbanda and Quimbanda, this article explores the value of Donald Davidson’s semantic theory for making sense of ethnographic fieldwork. Specifically, we look at the role of scriptedness in communication, including religious ritual. We first clarify the role of social externalities in Davidson’s view of communicative interpretation, which is broader than his initial framework of radical interpretation. We then offer an account of what constitutes communicative and interpretational success, by drawing on Davidson’s account of prior and passing theory. Prior theories are interpreters’ initial hypothetical frameworks, ranging from general (e.g., the rational, intentional nature of self and other, and a shared perceivable world) to local (e.g., assumptions about cultural, social, and institutional contexts). Passing theories are tactical, on-the-fly modifications that we hypothesize in order to get mutual understanding back on track. We introduce the concept of ‘semantic reduction’ to operationalize the view that specific, local social externalities provide clues that help keep interpretation on track. In the case of religious ethnography, these include ritual, doctrinal, narrative, symbolic, material, temporal, and spatial frames that constrain the generation of passing theories. Examples from fieldwork illustrate the potential value of our appeal to Davidson’s ideas.

BackgroundThe Connor–Davidson Resilience Scale (CD-RISC) and the Brief Resilience Scale (BRS) are two scales widely used to measure resilience. Although both scales seek to assess an individual's ability to recover from and adapt to disruptions or stressful events, they can capture different aspects of resilience. While the CD-RISC focuses on resources that can help individuals to recover from and adapt to disruptions or stressful events, the BRS directly measures one's ability to bounce back or be resilient. The aim of this study is to better understand resilience through empirically examining the differences between the CD-RISC and the BRS.MethodSamples (a pooled sample N = 448 and two subsamples N = 202 and 246) consisting of undergraduate students from Taiwan were used. Confirmatory factor analysis (CFA) was performed to examine the relationship between the CD-RISC and BRS. Regression analysis was conducted to examine predictive effects of the CD-RISC and BRS on depression and life satisfaction.ResultThe results of CFA using different samples consistently show that the CD-RISC and the BRS are highly correlated but still distinct. The results of regression analyses using different samples also consistently show that the CD-RISC and the BRS have unique predictive effects regarding depression and life satisfaction.ConclusionsThe research findings suggest that the CD-RISC and the BRS capture different aspects of resilience. For future research on resilience, researchers should pay closer attention to the differences between these scales and choose the one that most closely fits their research purpose.

Robert Myers’ interpretation of Donald Davidson's practical philosophy gets Davidson right in many fundamental respects. Myers rightly argues that Davidson avoids inconsistencies among internalism, ethical objectivity, and the belief-desire theory by modifying central elements of the Humean belief-desire theory, and that Davidson's alternative legitimizes the extension of his interpretation and triangulation arguments into the practical sphere. But at a crucial fork in the interpretive road Myers loses his way. Davidson follows G.E.M. Anscombe down a different path, one that takes individual desires to be constituted in part by evaluative judgements.

On May 21, \"Saturday Night Live\" aired its season finale which was filled with departure-themed sketches from Kate McKinnon, Pete Davidson, Aidy Bryant and Kyle Mooney.

While rodent research suggests that the bed nucleus of the stria terminalis (BNST) and centromedial amygdala (CM) coordinate the hormonal stress response, little is known about the BNST's role in the human stress response. The human BNST responds to negatively valenced stimuli, which likely subserves its role in responding to threat. Thus, variation in BNST reactivity to negatively valenced stimuli may relate to differences in the stress response. We measured participants' blood oxygenated level-dependent response to affective images and salivary cortisol and [alpha]-amylase (AA) levels in response to a subsequent Trier social stress test (TSST). Greater BNST activation to emotionally evocative images was associated with a larger TSST-evoked AA, but not cortisol response. This association remained after controlling for CM activation, which was not related to the cortisol or AA response. These results suggest that the BNST response to negatively valenced images subserves its role in coordinating the stress response, a BNST role in the stress response independent from the CM, and highlight the need for investigation of the conditions under which BNST activation predicts the cortisol response. Our findings are critical for the future study of mood and anxiety disorders, as dysregulation of the stress system plays a key role in their pathogenesis.

This article raises two questions about Robert Myers and Claudine Verheggen's terrific book, Donald Davidson's Triangulation Argument: A Philosophical Inquiry. The first question, concerning the first part of the book, is whether, starting from the assumption that a solitary individual cannot have thought contents, we can show that adding another individual to the picture cannot resolve the problem. The second question, concerning the second part, is whether a more sophisticated, decision-theoretic, Humean about the pro-attitudes can respond to the objections to the simple Humean view, and whether Davidson was not in fact just such a sophisticated decision-theoretic Humean.