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Background: An external locus of control is associated with poorer psychopathology in individualist cultures, but associations are reported to be weaker in collectivist cultures where an external style is less maladaptive. We investigated the prospective association between externality and psychotic-like experiences and depressive symptoms and compared the strength of associations between a UK and a Japanese cohort.Method: Cross-cultural cohort study of a UK and a Japanese cohort. Externality was assessed using the Children's Nowicki and Strickland Internal, External Scale and DS (...) using the Short Moods and Feelings Questionnaire in both cohorts, PLE were assessed with the Psychosis-Like Experiences Questionnaire, and the Adolescent Psychotic-Like Symptom Screener. Associations were investigated using multivariable regression models and bivariate regression models to compare the strength of associations.Results: Mean externality in both childhood and adolescence was higher in ALSPAC than in the TTC. Childhood externality was associated with PLE in late childhood and adolescence in both cohorts and adolescent externality was associated with PLE in young adulthood in the ALSPAC cohort. There was a more mixed pattern of association between externality and DS scores. There was little evidence of any differences in the strength of associations between externality and different psychopathologies, or between cohorts. In ALSPAC adolescent externality and early adult psychopathology were more strongly associated than childhood externality and adolescent and early adult psychopathology. There was no evidence that change in externality between childhood and adolescence was associated with new onset PLE or DS in early adulthood.Conclusion: An external locus of control is associated with poor mental health regardless of cultural context. (shrink)

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Complex systems can be characterized by classes of equivalency of their elements defined according to system specific rules. We propose a generalized preferential attachment model to describe the class size distribution. The model postulates preferential growth of the existing classes and the steady influx of new classes. According to the model, the distribution changes from a pure exponential form for zero influx of new classes to a power law with an exponential cut-off form when the influx of new classes is (...) substantial. Predictions of the model are tested through the analysis of a unique industrial database, which covers both elementary units (products) and classes (markets, firms) in a given industry (pharmaceuticals), covering the entire size distribution. The model's predictions are in good agreement with the data. The paper sheds light on the emergence of the exponent tau approximately 2 observed as a universal feature of many biological, social and economic problems. (shrink)

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The use of the axial vector representing a three-dimensional rotation makes the rotation representation much more compact by extending the trigonometric functions to vectorial arguments. Similarly, the pure Lorentz transformations are compactly treated by generalizing a scalar rapidity to a vector quantity in spatial three-dimensional cases and extending hyperbolic functions to vectorial arguments. A calculation of the Wigner rotation simplified by using the extended functions illustrates the fact that the rapidity vector space obeys hyperbolic geometry. New representations bring a Lorentz-invariant (...) fundamental equation of motion corresponding to the Galilei-invariant equation of Newtonian mechanics. (shrink)

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Ainu artists were invited to make “replicas” of traditional Ainu arts held in an important museum collection and describe their choices, process and results. The resulting Ainu aesthetics challenges—and changes—our understanding of aesthetics and the philosophy of art, on four levels: descriptive aesthetics, categorical aesthetics (the categories through which the Ainu understand aesthetic value), implications of these aesthetics for a variety of human activities such as museum practice and daily life, and the implications of the first three for our broader (...) understanding of aesthetics and the philosophy of art. Preliminary analysis of Ainu aesthetics suggests it is interested in it not only as the creation and appreciation of pleasure, but also as the creation and appreciation of meaning, of sacrality, of community, and of knowledge. These latter become especially important given the threats to Ainu culture presented first by incorporation into the Japanese polity and culture and then by modernization and commercialization. Ainu works of art, therefore, carry special significance as means of conveying to current and future generations not only the aesthetic experiences of the past, but their sacred relations, sense of community, and knowledge. This suggests new roles for arts and for museums as they strive to present the works in their full physicality to contemporary audiences, especially those of Ainu artists. (shrink)

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This contribution explores the reciprocal links between the organisational transformation of Western European Green parties and the access of some of these parties to national government participation. On the one hand, a series of hypotheses with regard to the possible link between prior organisational adaptation and eventual access to governmental participation are examined. On the other hand, the opposite question is addressed : that of the potential impact of governmental participation on further organisational adaptation. Following both a qualitative and Qualitative (...) Comparative Analysis, one does ultimately identify a link between prior organisational adaptation and eventual access to government, but a much more indirect and contrasted link between governmental participation and further organisational adaptation. (shrink)

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According to the most ancient Greeks, the planet Earth was created by a battle among gods. That battle happened before human beings were put on Earth. On 11 September 2001, a battle, said to be between the god of Muslims and the god of Jews and Christians, removed 3,000 humans from the earth. "Praise Allah!" said the Muslim terrorist, "for helping us kill that many." "Thank God," said the Jew and the Christian, "for saving so many others." What a misuse (...) of religion! God does not fly airplanes and God does not save people. God does not decide who is to die and who is to be saved. God gave one thing to the human species: the capacity to make decisions and lay out a path for their life to follow. Ironic, is it not, that the architect of the World Trade Center, MinoraYamasaki, was also the architect for Saudi Arabia's King Fahed International Airport and its magnificent mosque, so beloved by Muslims of the Eastern Provinces. Ironic, too, is that a world trade center owes its history to the ancient Arabian caravansary. The ironical is what cannot be explained by cause and effect. The irony of all ironies is the slaughter of innocents in the name of God. (shrink)

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