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A Memoir and Activities
What if, as psychologists and adult educators advocate, a person chose a life where his motivation for the work itself determined what he did? Living a Motivated Life: A Memoir and Activities follows the author through forty years, revealing how he selected vocational pursuits guided by his understanding of intrinsic motivation and transformative learning. As a compass for relevant decisions, these ideas gave energy and purpose to how he lived, and an instinct as sure as sight for the future.

Written with nuance, humor, and unpredictability, this story renders how he came to appreciate learning for the pleasure of learning. Facing similar challenges as those of today’s first generation college students, the memoir narrates his unexpected college enrollment, his friendship with an ancient history professor, and his triumphs and travails as teacher, psychologist, human relations specialist, psychotherapist, and adult educator.

This is the first memoir of someone who consciously chose to lead a professional life to experience flow on a daily basis. It is an important step in the integration and evolution of intrinsic motivation theory and transformative learning. But it reaches beyond this outcome, sharing how the author aspired to be better at what he valued and showing how he discovered and extended these ideas to others.
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Author: Minjung Ryu

This study examines how Melody, a Korean transnational girl in the US, participates in high school AP (Advanced Placement) biology class, engages in identity work, and learns science. Melody was a daughter of a gireogi family (a transnational family separated for educational purposes), living with her mother and brother in the US. The recent increase of transnational educational migration among Asian students and the importance of identity in understanding students’ learning and participation motivated this study. I define identity as a type of personhood and view that it is always performed and negotiated by individuals in their social lives. Drawing on ethnographic data collected in Melody’s AP Biology class, I will show Melody constructed identities as a non-participant, limited English-proficient student and incompetent biology learner. Her identity construction was influenced by the meso level contexts (e.g., school, classroom) and personal contexts (e.g., gireogi family contexts). Yet, Melody constantly negotiated with these contexts to re-figure her identities to be more conducive to her biology learning and to enhance her classroom participation. This study demonstrates how individual students in the US, while coming from a stereotypically successful ethnic group, experience their life contexts and explore possibilities for learning and being in different ways. Implications include how researchers and teachers should pay attention to individual differences and contexts in order to better facilitate their science learning and classroom participation. I will also provide implications for education in countries that send gireogi families and transnational students.

In: Asia-Pacific Science Education
The 2008 Georgian-Russian war focused the world’s attention on the Caucasus. South Ossetia and Abkhazia had been de facto independent since the early 1990s. However, Russia’s granting of recognition on 26 August 2008 changed regional dynamics.

The Caucasus is one of the most ethnically diverse areas on earth, and the conflicts examined here present their own complexities. This book sets the issues in their historical and political contexts and discusses potential future problems.

This volume is distinguished from others devoted to the same themes by the extensive use the author (a Georgian specialist) makes of Georgian sources, inaccessible to most commentators. His translated citations thus cast a unique and revealing light on the interethnic relations that have fuelled these conflicts.

Even though religious toleration is a risky policy, it increases the safety and security for state and individuals in most of the situations. To demonstrate this argument I compare Susan Mendus’s and T. M. Scanlon’s arguments of toleration. Both scholars argue that toleration is worth defending despite the fact that when the object of attack is a set of values, a way of life, the question of toleration is unattainable. In Susan Mendus’s view, T. M. Scanlon fails to focus his argument on terrorism. The question is about tolerating possible terrorists, their values, and the risk involved. Scanlon, on the other hand, argues that toleration takes place in informal politics through which the nature of a society is constantly redefined. Toleration is a virtue. A plainly intolerant attitude towards possible terrorists denies ‘the other’ being equal and full membership in a society. Mendus argues that terrorist acts are both religiously motivated and rational but an intolerant society is a society of fear, separation and isolation. She sees that toleration becomes possible and desirable among Salvationist religious groups. John Locke argued that disagreement is unavoidable, and consequently advocated seeking ways to secure peaceful co-existence, toleration and accommodation. Scanlon shows what can happen if a society is tolerant. If toleration means simply letting others be religious their own way, the result could also be an idiosyncratic religious environment. Mendus, however, discusses the idea of living among people who think and act differently. This can feel uncomfortable and lead to the temptation to ‘protect’ the society from certain forms of change and to limit freedom of expression. This approach, which is founded upon the idea of profoundly different worldviews, provides prospects for a different kind of accommodation from that of Scanlon.

In: Identity, Belonging and Human Rights: A Multi-Disciplinary Perspective

drink and abounding in beds, and there was a dreadful and ill-smelling stench of frogs, dying and living and dead.5298ὑπὸ δὲ τούτων τῶν κακῶν ἐλαυνομένων τῶν ᾈγυπτίων τὸν Μωυσῆν ἐκέλευσεν ὁ βασιλεὺς οἴχεσθαι τοὺς Ἑβραίους λαβόντα, καὶ παραχρῆμα τοῦτ’ εἰπόντος ἠφάνιστο τῶν βατράχων τὸ πλῆθος καὶ ἥ τε γῆ

In: Flavius Josephus Online

that covers the entrails (Lev. 3:3) is to be burnt upon the altar. Josephus here provides a connection between the dietary and sacrificial laws.6As Altshuler (1977:91) remarks, the one notable exclusion from Josephus’ list is the prohibition of flesh torn from living beasts (Exod. 22:31, Lev. 7:24, 17

In: Flavius Josephus Online