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Journal articles on the topic 'Esoteric sciences'
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Asprem, Egil. "Dis/unity of Knowledge: Models for the Study of Modern Esotericism and Science." Numen 62, no. 5-6 (September 7, 2015): 538–67. http://dx.doi.org/10.1163/15685276-12341391.
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Research on relations between esotericism and science exhibits a fundamental asymmetry. While historians of science have been eager to uncover esoteric contexts for early modern sciences, scholars of modern esoteric movements look almost solely at esotericism in the context of scientific progress. This asymmetry is largely due to a division of intellectual labor following lines of specialization in the humanities. The early modern period has been of supreme interest for historians of science, who have applied their expertise to uncovering important connections. In contrast, late modern esoteric thought has almost exclusively fallen under the purview of religious studies scholars, who lack the tools (and often the interest) to dissect the workings of the sciences. The result has been that, for relations of science and esotericism in the late modern period, the prevailing picture has been one of a unidirectional influence from “proper” science to a culturally parasitic esoteric discourse.The present article aims to remedy this asymmetry. A systematization and evaluation of existing approaches to esotericism/science leads to an argument that new methodology and conceptual tools are needed for a sufficient analysis of esotericism/science relations in the modern world to develop. These tools are found in the interdisciplinary field of science and technology studies.
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Shackelford, Jole. "Western esotericism and the history of European science and medicine in the early modern period." Scripta Instituti Donneriani Aboensis 20 (January 1, 2008): 173–203. http://dx.doi.org/10.30674/scripta.67335.
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The history of science and the history of medicine were, from their beginnings as subjects in the Enlightenment and post-Enlightenment periods, hostile to esoteric ideas and practices and generally excluded them from the scope of academic study. Esoteric belief systems by definition prioritize inner knowledge, knowledge that is not attainable or transferable by the standard practices of public pedagogy, but rather is acquired by direct apprehension or by internal illumination. I call these ‘belief systems’, because people who defend esoteric knowledge do so within a worldview, a physics and metaphysics that explains and makes sense of their hopes and experiences. Such belief systems can therefore be compared with other worldviews—cosmologies in the most general sense of the term—and points of tangency, or even zones of interpenetration, can be examined. It is just such points of confrontation and zones of commonality between the occult and manifest sciences which are of particular interest to historians of science, because it is here that the disciplinary boundaries of modern science are being negotiated.
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Alnaimat, Mohammad, and Atef Almhameed. "The Duality of al-Zahir and al-Batin (the esoteric interpretation): A Reading of the Diwani Messages in Egypt during the Fatimid era." Dirasat: Human and Social Sciences 49, no. 2 (August 2, 2022): 336–48. http://dx.doi.org/10.35516/hum.v49i2.1795.
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This paper deals with the study of the impact of the Shiism on the Arabic literature in general, and on the Fatimid literature in particular. It treats the issue of)al-Zahir and al-Batin(in the Holy Qur’an or what is called the esoteric interpretation. The Fatimid writers exerted more attention and paid their effort in employing Qur’anic verses through esoteric interpretation, their goal in that was to get the Imamate or the Caliphate, it was the utmost motivation for the esoteric interpretation. the Imamate was right for Ali bin Abi Talib and for his descendants and they sought to maintain this right contextually not by selection. The study deals with the concept of "esoteric interpretation" and its relationship to the issue of Alzaher and Albatin (deep and surface meaning), as it was mentioned in the Diwaniyah letters of the Fatimid writers. It also examines the manifestations of the esoteric interpretation with the Imam on one side and with the Fatimid writers on the other side. The study ends with presenting the elements of their use of esoteric interpretation through selected models from the Diwaniya messages, directly related to the thought and belief of the Fatimids.
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Masango, Charles Akwe. "Indigenous knowledge codification of African traditional medicine: Inhibited by status quo based on secrecy?" Information Development 36, no. 3 (June 5, 2019): 327–38. http://dx.doi.org/10.1177/0266666919853007.
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This paper is located within global debates about the codification of indigenous knowledge (IK) practices vis-à-vis traditional medicine in Africa. Following a theoretical research based on an extensive literature review, the paper questions whether it is possible to codify all elements embedded in Africa’s indigenous knowledge practices in traditional medicine following that the medicine encompasses esoteric and non-esoteric elements. There is a persistent plea for the elements of Africa’s indigenous knowledge practices in traditional medicine to be codified and to desist from its status-quo phenomena of secrecy for posterity. Within Africa’s indigenous knowledge (IK) practices in traditional medicine are certain aspects that it may not be possible to codify. The non-esoteric aspect of African traditional medicine can be codified as it encompasses no secret, while the esoteric aspect may not be codified as it is considered to be secret for a select few traditional healers who exploit it for livelihood. The raison d’être for the examination stems from the notion that Africa’s indigenous knowledge practices in traditional medicine has a high livelihood potential, hence needs to be protected. Traditional healers have over generations fostered relationships with other groups, creating a complex web of high levels of cooperation, exchange and support that are essential for livelihood. Their fast erosion due to internal and external factors poses a serious threat to livelihood development in the subregion. The lack of codification of Africa’s indigenous knowledge practices in traditional medicine gives an urge to western pharmaceutical companies, who make huge profits from indigenous knowledge of medicinal plants. With further theoretical research, the paper exposes the esoteric and non-esoteric elements that encompass African traditional medicinal plants and the possible reasons why the status-quo based on secrecy persists within the esoteric aspects of the medicinal plant practices and how the status-quo may be uplifted within intellectual property rights (IPR) in the form of patent and other approaches for posterity.
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Hogendijk, Jan P. "The Burning Mirrors of Diocles: Reflections On the Methodology and Purpose of the History of Pre-Modern Science." Early Science and Medicine 7, no. 3 (2002): 181–97. http://dx.doi.org/10.1163/157338202x00108.
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AbstractMuch has been done on the publication of original sources in Arabic during the past 30 years, but much more remains to be done. Some of the recent multiple editions are unnecessary duplication of work and therefore waste of energy. This energy could be better spent on the publication of unpublished sources, and on studies involving the contextualization of Islamic sciences. Furthermore, historians of pre-modern science should work on the popularization of their wonderful subject. This exoteric work is as important as esoteric research, because the survival of the field depends on its image among various audiences outside the community of historians of science.
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Swatos, William H., and Danny L. Jorgensen. "The Esoteric Scene, Cultic Milieu, and Occult Tarot." Sociology of Religion 54, no. 4 (1993): 447. http://dx.doi.org/10.2307/3711802.
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Irawan, Aguk. "Esoteric Symbolism of The Letter Alif in Sosrokartono's Calligraphy and Al-Jilli's Insan Kamil Concept." DINIKA : Academic Journal of Islamic Studies 6, no. 1 (June 30, 2021): 55–78. http://dx.doi.org/10.22515/dinika.v6i1.3844.
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The study examines the symbolic meaning of the letter Alif and the esoterism teaching in it, as reflected in Sosrokartono’s calligraphy and Insan al-Kamil’s concept of Al-Jilli.  The purpose of this study is to present the philosophical similarities and differences between the Middle Eastern Sufis and the Indonesian Sufis, which are found in different mediums. The study used library research and hermeneutical approach. The data were analysed using text interpretation from Jorge Garcia and esoteric symbolism from Ferdinand de Saussure. The findings of this study include: first, the letter Alif in the calligraphy holds the meaning of philosophical sufism that aligns with the concept of Insan Al-Kamil by Abdul Karim Al-Jilli. Second, the letter Alif for both Sosrokartono and Al-Jilli holds three dimensional meanings; oneness, strength, and wisdom. This research enriches the repertoire of philosophical Sufism by presenting the meaning of material objects in the form of calligraphy art.Â
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Mikhailovsky, Alexander. "The Beginning of Black Notebooks: Martin Heidegger’s Esoteric Initiative." Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, no. 2 (2018): 62–86. http://dx.doi.org/10.17323/1728-192x-2018-2-62-86.
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Kuffert, Len. "Tempest in the Tea Leaves: Broadcasting the Esoteric Arts and Mystic Sciences, 1937–1953." Canadian Historical Review 91, no. 1 (March 2010): 1–26. http://dx.doi.org/10.3138/chr.91.1.1.
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Bhandari, SabindraRaj. "The Paradigmatic Shift of Knowledge in the Mundaka Upanishad." Journal of NELTA Gandaki 4, no. 1-2 (November 1, 2021): 57–70. http://dx.doi.org/10.3126/jong.v4i1-2.42643.
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This article explores the dynamics of the esoteric (para) and exoteric (apara) knowledge that the Mundaka Upanishad proclaims in its mantras. The domain of Vedic knowledge is exoteric, and the Vedic sacrificial rituals are always for earthly glories and satisfactions. Therefore, their main quests always remain for the external manifestations. Unlike this, the Vedanta refers to the philosophical part of Veda. It mainly concerns for cosmic speculations, and aims to realize the transcendental ultimate reality. In this way, the Upanishads which form one of the tripartite pillars of Vedanta postulates that the absolute reality pervades within us and outside in the real world. Their speculations are to realize the ultimate reality that rules the entire cosmic manifestations. Therefore, the Upanishadic knowledge is esoteric (para vidhya). This great dichotomy between the exoteric and esoteric makes a clear shift of knowledge from the Vedic outwardness to Vedantic inwardness. In this context, it is the Mundaka Upanishad that is the pioneer to make a canonical shift of knowledge from Vedic apara to the Vedanta’s para. This article makes an exploratory and descriptive analysis of the theories and ideas developed in the Mundaka Upanishad that reveal how it makes a clear canonical shift of knowledge from the Veda to Vedanta. It equally sheds light on the implications of the theories and ideas of para and apara knowledge in teaching and modern pedagogy.
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Tiryakian, Edward A. ":The Esoteric Scene, Cultic Milieu, and Occult Tarot." Symbolic Interaction 17, no. 4 (November 1994): 467–69. http://dx.doi.org/10.1525/si.1994.17.4.467.
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Wright, Zachary. "Secrets on the Muhammadan Way: Transmission of the Esoteric Sciences in 18th Century Scholarly Networks." Islamic Africa 9, no. 1 (May 7, 2018): 77–105. http://dx.doi.org/10.1163/21540993-00901005.
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The eighteenth century witnessed a flurry of Islamic scholarly exchange, connecting North and West Africa to the Middle East and even India. The Islamic sciences transmitted through these networks have had lasting resonance in Africa, particularly in chains transmitting Ḥadīth and Sufi affiliations. Academics have been justly skeptical as to the actual content of these often short meetings between scholars, suggesting such meetings tell us little about shared scholarly understandings. Study of unpublished manuscripts detailing the acquisition of “secrets” (asrār), apparently widespread in these eighteenth-century networks, can add new understanding to the affinities between scholarly legacies emerging in the period. This paper considers such questions in relationship to Aḥmad al-Tijānī (d. 1815, Fez), the founder of the Tijāniyya Sufi order prominent in West Africa today.
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Browder, Diane, Francis E. Lentz, Timothy Knoster, and Carol Wilansky. "Determining Extended School Year Eligibility: From Esoteric to Explicit Criteria." Journal of the Association for Persons with Severe Handicaps 13, no. 4 (December 1988): 235–43. http://dx.doi.org/10.1177/154079698801300401.
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Litigation in the 1970s and early 1980s encouraged the provision of school services in excess of 180 days for certain students who demonstrated summer regression and poor recoupment. Criteria for these services have varied widely and have sometimes been difficult to surmise. The literature on extended school year is sparse, providing administrators with few empirical guidelines from which to develop policy on the eligibility and provision of such services. By contrast, the literature on maintenance provides useful strategies for extended school year assessment and planning. In this article we review existing extended school year literature, provide a case analysis, and make recommendations for developing explicit criteria for eligibility.
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Terbish, Baasanjav. "State Ideology, Science, and Pseudoscience in Russia." Journal of Illiberalism Studies 2, no. 1 (2022): 73–90. http://dx.doi.org/10.53483/wcjx3539.
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This paper recounts the entangled histories of three distinctly Russian movements, namely: Soviet state ideology, Russian cosmism, and Eurasianism. Despite harboring pseudoscientific and mystical ideas specific to Russia, all three intellectual movements have been propagated by their followers as “universal sciences,” and all three have vied for scientific supremacy and universal acceptance. Suppressed by the Bolsheviks and their state ideology as “unscientific” in the 1920s, Russian cosmism and Eurasianism led an esoteric underground existence during the Soviet period and re-emerged during perestroika, seeking not only to reclaim their “scientific” status but also to potentially fill the perplexing vacuum left by the ensuing demise of Soviet state ideology.
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Sassower, Raphael. "The Refuge of the Academy: Response to Socrates Tenured." Philosophy of the Social Sciences 48, no. 1 (November 15, 2017): 63–70. http://dx.doi.org/10.1177/0048393117740828.
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In response to and as an elaboration on Robert Frodeman and Adam Briggle’s Socrates Tenured, I wish to recognize the notion of practical philosophers as both public intellectuals and as those who may find refuge in the academy in order to shed the pretense of expertise, on the one hand, and the esoteric engagement with topics irrelevant to the affairs of contemporary culture, on the other.
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Dixon, Andrew. "New Developments in Optical Microscopy for Biological Applications." Australian Journal of Physics 51, no. 4 (1998): 729. http://dx.doi.org/10.1071/p98024.
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In the past ten years a quiet revolution has been taking place in optical microscopy. So quiet indeed that if one has not been working in life sciences research one may have seen little or no evidence of it. Yet what has been going on is an excellent example of how developments in physical instrumentation drive research and research in turn drives further developments in instrumentation. In this paper I will briefly review these developments in optical microscopy and, in particular, show how processes originally proposed 65 years ago as esoteric theoretical solutions to Dirac’s equation are now used in practice for some of the most adventurous biological microscopy yet attempted.
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Laurant, Jean-Pierre. "Olav Hammer, Kocku von Stuckrad, (éds.) Polemical Encounters, Esoteric Discourses and its Others." Archives de sciences sociales des religions, no. 142 (June 1, 2008): 191–321. http://dx.doi.org/10.4000/assr.15463.
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Villalba-Lázaro, Marta. "After Euripides: Esotericism in Medea’s English Literary Tradition." Athens Journal of Humanities & Arts 10, no. 1 (December 20, 2022): 37–54. http://dx.doi.org/10.30958/ajha.10-1-2.
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The Euripidean Medea remains a mystery to human understanding The esotericism of her story has allowed for dramatically different representations. In tracing her English literary history, from classical to contemporary dramatists, this paper follows Medea’s characters throughout the centuries. Drawing on Euripides, it provides a wide perspective on a long tradition, pointing out the distinctive intellectual and moral features of each historical period. In particular, it aims to show how this esoteric figure actually suits the writers’ ideology, who recurrently use Medea as a symbol to serve their different political and moral purposes, proving the malleability and esotericism of myth.
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Vinokurov, V. V. "Prototype Hermetic Teachings: Hermes Trismegistus and Three Hermes." Concept: philosophy, religion, culture 5, no. 1 (April 1, 2021): 60–72. http://dx.doi.org/10.24833/2541-8831-2021-1-17-60-72.
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The paper treats the topic of hermeticism — an esoteric tradition of teachings — with the view to its origins and varying interpretations. In setting research objectives, the text aims at identifying the common structural foundations of myths and ideas of the hermetic genesis and to establish the main vectors of the formation and transformation of esoteric teachings presented in the spiritual domain and reflected in the material culture of Western Europe from the 4th century BC to the present. For the needs of such a comparative study that embraces philosophical, religious and historical phenomena of culture, the following methods are used. As it is mostly the texts that are analyzed, the methodological framework consists of the interpretation of texts and artifacts – all along the line of presentation of historical sequences, of their recursion, of structural and functional aspects. The sources included not only texts, mathematical operations and chemical formulas of previously known alchemic artifacts are also introduced into the comprehensive analysis. The examination of cultural phenomena leads to the systematization of religious origins, historical and philosophical traditions and scientific achievements that underlie the formation of hermeticism. This structuralisation is possible due to the tools for the analysis of the hermetic body developed in this text. The mapping of the historical development of hermeticism is proposed in a three-level paradigm model based on the image of the Thrice-Great Hermes. It is concluded that the basis of the image of Hermes is the invariant of the historical three-level model of cognition of esoteric teachings, for descriptions of which the terms of ABC — paradigm are introduced. Each of the Hermea has own disciplinary paradigm. The first level of Hermes I, the author of cosmogonic visions, A — paradigm, is represented by inner visions (revelations of the cosmic mind or daimonic visions), thus forming the cultural level of mythology, theology. The level of Hermes II, the founder of writing and counting, lies in the realm of concepts of visions ‒ e.g. the Platonic philosophy, geometry, mathematics (B — paradigm). The third level (C — paradigm) is represented by texts and alchemical artifacts (Alexandrian crystal) of Hermes III, the founder of the art of healing and chemistry, that further embodied in empirical sciences, chemistry and astronomy, as well as ancient technological knowledge of the production of metals, glass and dyes. In general, all hermetic disciplines and practices emerge on the basis of this three-level paradigm.
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Iwamoto, Hiroyuki. "The 3D structure of fibrous material is fully restorable from its X-ray diffraction pattern." IUCrJ 8, no. 4 (June 12, 2021): 544–48. http://dx.doi.org/10.1107/s2052252521004760.
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X-ray fiber diffraction is potentially a powerful technique to study the structure of fibrous materials, such as DNA and synthetic polymers. However, only rotationally averaged diffraction patterns can be recorded and it is difficult to correctly interpret them without the knowledge of esoteric diffraction theories. Here we demonstrate that, in principle, the non-rotationally averaged 3D structure of a fibrous material can be restored from its fiber diffraction pattern. The method is a simple puzzle-solving process and in ideal cases it does not require any prior knowledge about the structure, such as helical symmetry. We believe that the proposed method has a potential to transform the fiber diffraction to a 3D imaging technique, and will be useful for a wide field of life and materials sciences.
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Faghfoory, Mohammed, and Mahi Tourage. "A Dialogue." American Journal of Islam and Society 24, no. 1 (January 1, 2007): 141–44. http://dx.doi.org/10.35632/ajis.v24i1.1579.
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MOHAMMED FAGHFOORY: I read the review on my book, Kernel of theKernel, in a recent edition of the journal [21:2] and would like to respond tosome of the reviewer’s remarks. The bulk of the review is, in fact, takenfrom the book itself and is nothing more than a description of each chapter’scontent. That is fine by itself, and your journal’s format requires that. It is,however, to his concluding paragraph that I would like to address myresponse, where he talks about Sufism in light of feminist literature and theories,which are alien to Islamic spirituality.First, the reviewer’s statement that “No women are found among all theShi`ite scholars and masters of esoteric sciences” is simply wrong. As earlyas the first Islamic century, Sufism produced masters like Rabi`ah `Adawiyah,to whom Hasan al-Basri, the celebrated patriarch of Basrah and thefirst major Sufi master, referred to frequently for spiritual advice. To this,one must add prominent women like Sayyidah Nafisah (the daughter ofImam Hasan) and Sayyidah `A’ishah (the daughter of Imam Sadiq), whosemastery of exoteric and esoteric knowledge have been acknowledged bySufi masters like Ibn `Ata’llah Iskandarani and many others. One might alsomention Fatimah of Nayshabur, the Persian Nizam, and another Fatimahwho was, in fact, the spiritual master of the octogenarian Sufi master Muhyal-Din ibn al-`Arabi.More problematic is the reviewer’s statement on Sufi doctrine and itsview on men and women. When God decided to manifest Himself, He did sothrough Revelation, cosmos, and human being (microcosm). We read in theQur’an that God is Ahad (He is One, Absolute) and Samad (Sufficient toHimself, Infinite). This means that everything is contained in Him. Thus, God ...
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Giełdoń-Paszek, Aleksandra. "Literary contexts of Józef Hołard’s works." Świat i Słowo 35, no. 2 (November 26, 2020): 263–79. http://dx.doi.org/10.5604/01.3001.0014.5477.
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The aim of the article is to demonstrate the relationship between the work of Józef Hołard and literature that inspired his work. A valuable document explaining this issue is found in the unpublished text of the artist entitled Credo, written in connection with the conduct of proceedings at the university. Associated with Bielsko-Biała, Professor Józef Hołard died in January 2015, but his painting, drawing and design works have not been sufficiently explored. They contain many symbolic elements derived from the esoteric and occult sciences. However, they are used and understood very freely by the artist, who gives priority to artistic creation. For many years he drew inspiration from literature dealing with similar subjects, especially Foucault’s Pendulum by Umberto Eco. The series of drawings and paintings According to Umberto Eco is best known in Hołard’s oeuvre.
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Herva, Vesa-Pekka, Kerkko Nordqvist, Anu Herva, and Janne Ikäheimo. "Daughters of magic: esoteric traditions, relational ontology and the archaeology of the post-medieval past." World Archaeology 42, no. 4 (December 2010): 609–21. http://dx.doi.org/10.1080/00438243.2010.517679.
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Sundberg, Jeffrey Roger. "The wilderness monks of the Abhayagirivihara and the origins of Sino-Javanese esoteric Buddhism." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 160, no. 1 (2004): 95–123. http://dx.doi.org/10.1163/22134379-90003736.
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Passinmäki, Pekka. "Can the new cosmology, cosmogenesis, serve as a basis for a shared value system in architecture? On Charles Jencks." Architectural Research Quarterly 17, no. 1 (March 2013): 19–23. http://dx.doi.org/10.1017/s1359135513000316.
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According to the architectural theorist Charles Jencks, a major problem in architecture at this moment is the spiritual crisis, and the loss of a shared metaphysics. He believes that it is the task of architects to take responsibility for the public and esoteric meanings of a civic building, although this is an especially difficult task in a global culture where many believe there is no shared value system. Jencks is aware of the problem but at the same time he believes that a new paradigm in architecture is emerging. He describes this new paradigm as follows:We have moved from a mechanistic view of the universe to one that is self-organising at all levels from the atom to the galaxy. Illuminated by the computer, this new worldview is paralleled by changes now occurring in architecture.Jencks concedes that this shift in worldview is only beginning, that there is no widespread cultural movement under way, but one can discern the beginnings of a shift in architecture that relates to a profound transformation in science. Jencks is particularly interested in new sciences of complexity: fractals, nonlinear dynamics, self-organising systems, and the new cosmology. At the core of this new worldview is the new cosmology, ‘cosmogenesis’, which reveals the universe as a single, unfolding, creative event perpetually striving for new levels of self-organisation. Cosmogenesis tells us a new story of the universe and therefore Jencks perceives it as our new Genesis.
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Nolan, Justin, and Michael Robbins. "Cultural Conservation of Medicinal Plant Use in the Ozarks." Human Organization 58, no. 1 (March 1, 1999): 67–72. http://dx.doi.org/10.17730/humo.58.1.k1854516076003p6.
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While a number of recent health care studies have focused on the availability of modern health care services among rural U.S. populations, the commensurate study of access to folk medical systems has been relatively neglected. In this paper we explore the cultural conservation of folk medicinal plant use in 14 communities across the Ozark Mountain region of Arkansas and Missouri. Six relevant socioeconomic and demographic factors are examined in relation to the number of medicinal plant applications reported by expert informants in each locale. Using a multiple correlation and regression analysis, we find that the preservation of traditional medicine and praxis in the Ozarks is inversely related to community "delocalization." It is suggested that the survival of esoteric, albeit dynamic, medical knowledge and praxis among rural populations ultimately depends upon sustaining biological and cultural diversity.
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Kulkarni, Akshar Ashok, and Neha Dattatraya Gadgil. "Garbhopanishad an Optimal Doctrine over the Embryo: A Literature Research." Journal of Ayurvedic and Herbal Medicine 8, no. 2 (June 30, 2022): 88–93. http://dx.doi.org/10.31254/jahm.2022.8206.
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The Garbha Upanishad, commonly called as the Garbhopanishad as well as meaning "Esoteric Doctrine of the Embryo," is among the smaller Upanishads, accounting for 17 out of 108 Hindu Upanishad manuscripts in a modern collections. It is a Sanskrit Upanishad that some academics identify with the Krishna Yajurveda, while others associate it with the Atharvaveda. It is among the 35 Samanya Upanishads (generic Upanishads). The book is attributed to sage Pippalada in the Upanishad's last verse, although the text's chronology and author are unknown, as well as the surviving copies are damaged, inconsistent, as well as fragmentary. The Garbha Upanishad is a work that explains medical as well as anatomical issues, as well as the concept of the genesis or growth of the human fetus and body after birth. The Upanishad's concluding verse credits the text's authorship to sage Pippalada, but the text's chronology and authorship are unknown, and the existing copies are damaged, inconsistent, as well as fragmentary.
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Kölbl-Ebert, Martina. "How to Find Water: The State of the Art in the Early Seventeenth Century, Deduced From Writings of Martine de Bertereau (1632 and 1640)." Earth Sciences History 28, no. 2 (November 5, 2009): 204–18. http://dx.doi.org/10.17704/eshi.28.2.3675823j24h9uv9r.
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When Martine de Bertereau (who died around 1643) married the alchemist and mining engineer Jean du Chastelet, Baron de Beausoleil, she had long been occupied with the art of mining "that was hereditary in her house". She wrote two pamphlets on mining addressed to the French king and the Cardinal Duke of Richelieu. In her short publications de Bertereau not only treated mining and mineral deposits in France, she also gave a short introduction to the art of finding water and of assessing its quantity and quality. While divining-rods featured widely, she also gave useful practical advice describing some sensible experiments, which she derived from Vitruvius's book on architecture. Her writings thus allow a unique glimpse into craft-skills, which centuries later developed into what came to be called hydrogeology, but which in the seventeenth century were essentially the same as in Roman times, albeit ‘corrupted’ by esoteric practices.
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Oh, Hyun Hee. ""A Study on the Bodhicitta of Esoteric Buddhism appeared in the Mahāvairocana Sūtra focusing on the Samaya vrata"." Studies of Seon Culture 32 (June 30, 2022): 179–206. http://dx.doi.org/10.24956/ssc.32.5.
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Marley, Jodie. "‘Invisible Gates Would Open’." Bulletin of the John Rylands Library 98, no. 1 (May 31, 2022): 23–38. http://dx.doi.org/10.7227/bjrl.98.1.4.
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Yeats’s Blake criticism of the 1890s hinged on his knowledge of the esoteric and occult systems that he used as his framework for interpretation of the Romantic poet. This article examines The Works of William Blake: Poetic, Symbolic, and Critical (1893) and Yeats’s 1890s reviews of his contemporary Blake critics, as well as his relationship with the mystic poet and artist George William Russell (Æ), whom he repeatedly compared to Blake. Yeats’s emphasis on the importance of Boehme and Swedenborg in Blake’s system had a major influence on Blake’s critical legacy in the twentieth century, such as S. Foster Damon’s approach to Blake in William Blake: His Philosophy and Symbols (1924) and Kathleen Raine’s Blake and Tradition (1969). Yeats’s engagement with Blake in the 1890s also contributed to the popular conception of Blake as a mystic and visionary artist which still continues.
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Hall, Martin J. R. "The Relationship between Research and Casework in Forensic Entomology." Insects 12, no. 2 (February 17, 2021): 174. http://dx.doi.org/10.3390/insects12020174.
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Research is a vital component of all forensic sciences and is often stimulated by casework, which identifies gaps in our knowledge. In such a niche area of forensic science as entomology there should be a close and mutually beneficial relationship between research and casework: to some extent there is a continuum between the two and many forensic entomologists are involved in both to a greater or lesser degree. However, research and casework involve quite differing challenges, from the replicated, highly controlled, sometimes esoteric aspects of research to the very individual, sometimes chaotic and disruptive, but highly applied aspects of casework. Ideally casework will include the full involvement of a forensic entomologist, who will collect the insect and climate evidence at the scene and produce a robust expert witness statement based on a full analysis of this data. Unfortunately, it can also include situations where samples, if collected at all, are poorly preserved, not representative of the full cadaver fauna available and presented to the entomologist months or years after the event, without local temperature data. While research is recognised through publications and their citation indices, casework and its associated expert witness statements often receive no credit in an academic workplace, although they do have a positive societal impact and many other benefits of teaching and public engagement value. This manuscript examines the relationship between research and casework from a UK perspective, to raise awareness of the need to create an environment that values the contribution of both, for future generations to flourish in both areas.
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Pareja, Roberto. "Mediación editorial y valor agregado: La obra de Jaime Saenz desde las redes sociales del pasado." Bolivian Studies Journal 26 (December 10, 2021): 218–46. http://dx.doi.org/10.5195/bsj.2021.254.
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This article offers a critical study of the place that Jaime Saenz occupies within the broader context of translated literatures to shed light on the construction of his image as a writer both in Bolivia and in the countries in which he has been translated. How is Saenz's work viewed from a global perspective? I propose a methodology that analyzes and visualizes web media to study Saenz's position vis-à-vis his Bolivian and Latin American peers within the local and global mediation scene. I read Saenz's work through a web media map that visualizes him diachronically within a framework that considers his production and reception by publishers, editors, translators, literary agents, critics and sponsors, in national and international contexts. In this article I focus on showing the editorial mediation processes of Saenz's work comparatively and in relation not only to literature, but to the broader cultural field, which includes the social sciences and audiovisual arts. The image of a writer that results from this process (dark, accursed, esoteric, and associated with a mystical Andean spirituality) adds symbolic value and prestige to the author. A web media analysis helps to visualize how this added value was created over time and within its socio-political contexts.
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Nádasdy, Adam. "Phonetics, Phonology, and Applied Linguistics." Annual Review of Applied Linguistics 15 (March 1995): 63–80. http://dx.doi.org/10.1017/s0267190500002610.
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The relationship between phonetics, phonology, and applied linguistics continues to be a paradoxical one. On the one hand, these fields of linguistics lend themselves more readily to applicationthan others since they deal with something more tangible and material than morphology, syntax, semantics, or historical research. On the other hand, there is something esoteric in phonetics and phonology: The objects they handle–sounds, articulatory features, acoustic spectra, stress degrees or melodies–are more elusive and hard to observe for the non-specialist than, say, suffixes, word order, or even meanings. Their terminology is rich and often forbidding, and they may sometimes seem to insist on pedantic distinctions or irrelevant detail (Dieling 1992). The validity of the phonetics–phonology dichotomy itself may be questioned when it comes to their application; however, the two fields continue to develop separately and grow further apart. Thus the application of the “sound sciences”, phonetics and phonology, is partly more advanced and partly more rudimentary than that of other linguistic branches. The purpose of the present survey is to demonstrate the importance of phonology and its applications in TEFL. To do so, this survey will examine current development in both phonetics and phonology, and then suggest implications for instructional contexts.
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POOL, R. "Esoteric Borrowing from Physics." Science 245, no. 4919 (August 18, 1989): 702. http://dx.doi.org/10.1126/science.245.4919.702.
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Taipale, Jaakko. "Judges’ socio-technical review of contested expertise." Social Studies of Science 49, no. 3 (June 2019): 310–32. http://dx.doi.org/10.1177/0306312719854538.
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This article investigates how civil court judges practice meta-expertise in cases that feature contradictory and inconclusive medical expertise. The empirical case study consists of a sample of eleven Helsinki district court verdicts from 2014–2017, drawn from a larger number of similar traffic insurance compensation cases. The case-type features a medical controversy concerning traumatic brain injury (TBI) diagnostics. I contend that the difficulties judges face in evaluating the medical expertise result from epistemic asymmetries between legal and medical professionals. This study highlights the importance of explaining and understanding how judges overcome uncertainty and discriminate between expert positions. Drawing from earlier studies on meta-expertise and judges’ practice of evaluating expertise in court, I introduce the concept ‘socio-technical review’ to describe judges’ practice of facilitating highly technical and esoteric scientific expertise to needs of judicial decision making. I argue that socio-technical review is a special form of practicing meta-expertise, which effectively allows meta-experts to manage epistemic asymmetries. In examining how meta-expertise is practiced in the TBI case-type, the paper contributes to general sociological understanding of decision-making under uncertainty and suggests further studies in comparable settings.
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Vatter, Miguel. "Esoteric Writing between Mysticism and Science." Perspectives on Political Science 44, no. 3 (June 30, 2015): 183–86. http://dx.doi.org/10.1080/10457097.2015.1038464.
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Fathoni, Hanif. "Pemikiran Pendidikan Islam Syekh Ahmad al-Qushashi dan Relevansinya di Era Modern." Tebuireng: Journal of Islamic Studies and Society 2, no. 2 (July 31, 2022): 102–22. http://dx.doi.org/10.33752/tjiss.v2i2.2687.
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Islamic education of Indonesia cannot be separated from the role of previous middle eastern scholars. Sheikh Ahmad al-Qushāshī is one of the middle eastern scholars who influenced previously the thinking of Indonesian scholars, whose students took many roles in Indonesian history. Some of the problems discussed in this study are the objectives, methods, educational curriculum and patterns of teacher-student interaction according to Sheikh Ahmad al-Qushāshī and their relevance to modern education in Indonesia. This research is a library research with analytical descriptive method, with several literature sources examined such as as-Simth al-Majid, Manżūmah al-Tawhīd, and other sources. The data analysis technique used is content analysis initiated by Shelley and Krippendorff. The results of research on the educational thinking of al-Qushāsh are briefly as follows: the purpose of education according to al-Qushāsh is to unite God, and become a pious servant. The educational curriculum is a curriculum based on monotheism which is divided into common, special and very special. The al-Qushāshī curriculum approach has an integration pattern between exoteric and esoteric sciences. The method of al-Qushāshī education is the exemplary method, bai'at-talqīn, al-Ŝuhbah and al-ta'dīb, taslīm, and Ilbās. The pattern of teacher-student interaction has a familial pattern of interaction (teachers act as parents, educators, and student guides), so that his thoughts are quite relevant to the modern era.
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Harrison, Simon, Jurg Wassman, and Dennis Q. Skinner. "The Song to the Flying Fox: The Public and Esoteric Knowledge of the Important Men of Kandingei about Totemic Songs, Names and Knotted Cords." Man 28, no. 2 (June 1993): 405. http://dx.doi.org/10.2307/2803463.
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Kalčić, Miodrag. "Science and the New Age. Pseudo-Pulaʼs alchemists in Croatian New Age trans- mutation into gold: about the book Croatian Alchemists through the Centuries by Snježana Paušek-Baždar." Histria : the Istrian Historical Society review, no. 8 (December 27, 2018): 61–173. http://dx.doi.org/10.32728/h2018.02.
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In the Middle Age and the Early Modern Times alchemy (transmutation into gold or chrysopoeia) was a widespread art and a popular craft of creating artificial gold. Because if failed to produce any practical results it shifted from the initial experimental practice (proto-chemistry) ever more to mysticism and spirituality. In Snježana Paušek-Baždar’s Croatian Alchemists through the Centuries alchemy is seen almost exclusively from this supernatural and super-sensory point of view, ignoring the history of natural sciences, and especially chemistry. Cited sources and the preference for Christian mysticism and esotericism clearly revealthe authorʼs unscientific approach to alchemy, one that is best suited for the pro-Western syncretic and eclectic social movement (and ideology) of improvised merging of the various incomparable beliefs, orientations, cosmic teachings and contemporary sciences, the New Age and the plethora of deriving pseudosciences, where modern alchemy appears to have found its home. Nine alchemists are represented in this highly acclaimed (both from the public and Croatian scientific community) book Croatian Alchemists through the Centuries: Barbara of Cilli, Daniel Justinopolitanus, Pietro Buono, John the Cleric, Frederik Grisogono, Giulio Camillo Delminio, Giovanni Bratti, Ivan Leopold Payer and Ignjat Martinović. Critical, scientific and historical analysis of these alleged Croatian alchemists determined that none of them deserve the epithet ʼCroatian Alchemistʼ: they either were not alchemists in the true sense of the word, or do not belong to the Croatian ethnical corps. According to Paušek-Baždar, three of them were from Pula (Daniel Justinopolitanus, Pietro Buono and Giovanni Bratti), which is a historical fabrication since only Pietro Buono spent a short time in Pula. Moreover their ethnic affiliation was certainly not Croatian. The other five men and one woman may have sporadically dabbled in alchemy, so they can, at best, be considered quasi- or semi-alchemists. Again, the Croatian nationality of than a some of these is rather questionable. The New Age approach of Croatian Alchemists Through the Centuries is alchemically unconvincing and ethnically (Croatian) manipulative, full of esoteric mists, astrological shadows, Christian mysteries, gnostic spectres, hermetic gloom, historical fictions, superficial interpretations, and tendentious explanations. In conclusion, the book is a historically arbitrary and scientifically unfounded New Age, pseudo-science.
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Kartini, Roosalina, and Rusdianto Sesung. "KEDUDUKAN NOTARIS YANG MEMILIKI JABATAN STRUKTURAL DI PERGURUAN TINGGI." Al-Adl : Jurnal Hukum 11, no. 1 (June 26, 2019): 43. http://dx.doi.org/10.31602/al-adl.v11i1.2018.
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AbstractCharacteristic of Notarial as an esoteric science brings consequence which makes this science cannot be taught to person who does not possess knowledge within this field. In order to produce high quality candidates of notary public, Some University as educational agency of notarial science provides structural position for notarial practitioner to become lecturer in Notarial Master Program at the University. This approach is conducted to adjust between learning curriculum of notarial science and learning outcome of the graduates as notary public. But this approach is obstructed with rules that are enacted in Regulation of Notary Public (Undang-Undang Jabatan Notaris) which prohibit notary public to hold double positions as lecturer coupled with practitioner. Keywords: Notary Public, Double Positions, Structural Position. AbstrakKarakteristik ilmu Kenotariatan sebagai ilmu yang esoterik membawa konsekuensi bahwa ilmu tersebut tidak bisa diajarkan oleh orang yang tidak memahami seluk beluk dunia kenotariatan. Demi menghasilkan calon Notaris yang berkualitas beberapa Perguruan Tinggi penyelenggara program Magister Kenotariatan memberikan jabatan struktural kepada praktisi Notaris yang menjadi Dosen pengajar di Perguruan Tinggi tersebut agar mampu menyesuaikan kurikulum pembelajaran dengan kebutuhan praktek nantinya. Kondisi tersebut dihadapkan dengan ketentuan dalam Undang-Undang Jabatan Notaris yang mengatur larangan rangkap Jabatan Notaris. Kata kunci : Notaris, Rangkan Jabatan, Jabatan Struktural
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Champion, Françoise. "La Croyance en l'Alliance de la science et de la religion dans les nouveaux courants mystiques et ésotériques./ The Belief in the Alliance between Science and Religion in the New Mystical esoteric Movements." Archives de sciences sociales des religions 82, no. 1 (1993): 205–22. http://dx.doi.org/10.3406/assr.1993.1649.
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Champion, Françoise. "Les Sociologues de la post-modernité religieuse et la nébuleuse mystique ésotérique / The Sociologists of the Religious Post-Modernity and the Mystical-Esoteric Nebula." Archives de sciences sociales des religions 67, no. 1 (1989): 155–69. http://dx.doi.org/10.3406/assr.1989.1375.
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BORODOVSKAYA, LILIYA. "MUSICAL AND POETIC GENRE MUNADJAT IN ISLAMIC CULTURE OF DIFFERENT PEOPLES OF THE WORLD." Культурный код, no. 2022-3 (2022): 87–99. http://dx.doi.org/10.36945/2658-3852-2022-3-87-99.
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The relevance of the study of the ancient musical and poetic genre munajat is due to the revival of interest in the folklore of the Tatars in the context of world Islamic culture. The images and symbols permeating the texts of these chants are difficult for modern understanding. A brief review of world examples of munajat in the work of professional poets and in folk art is made. The main feature of the munajat genre is the ability to offer a prayer to the Almighty in the native language. The article contains a hermeneutical analysis of some fragments of Persian and Tatar munajats. Common Muslim, Sufi ritual and esoteric symbols were found in their texts. The materials of the article will be useful to the leaders of vocal groups, teachers of folklore disciplines and all those interested in the Islamic culture of the Middle Ages.
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Mayer, Gerhard A. "Anthropology and Cryptozoology: Exploring Encounters with Mysterious Creatures edited by Samantha Hurn and Chris Wilbert (in the series Multispecies Encounters)." Journal of Scientific Exploration 34, no. 1 (March 23, 2020): 146–54. http://dx.doi.org/10.31275/20201737.
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Show me a Sasquatch body. (Michael Shermer, 2009, p. 35)
Anthropology and anatomy professor Jeff Meldrum gave a lecture at the 2016 PA/SSE conference entitled “Sasquatch and Other Wildmen: The Search for Relict Hominoids” (Meldrum, 2016). As one of the few established academics interested in cryptozoological topics, he spoke about footprints of different provenance, their evaluation and anatomical classification. He mentioned the reactions of his colleagues to this field of research and the placement of his books in bookstores for economic reasons—booksellers put them on the esoteric shelves, where sales are expected to be higher for such topics. With reference to the skeptic Michael Shermer, he says the attitude of his colleagues toward the subject area of cryptozoology can be characterized by the sentence “The science starts once you have a body.”This aptly shows the problematic situation in which cryptozoology finds itself. The first sentence of the article “Cryptozoology” in the English Wikipedia asserts: “Cryptozoology is a pseudoscience and subculture that aims to prove the existence of entities from the folklore record, such as Bigfoot, the chupacabra, or Mokele-mbembe.”1 As is often the case with anomalies research, a general judgment is made about the field of research and the people who are actively interested in it. Without a discriminating perspective, critics equate the former with the latter (“pseudoscience and subculture”). The volume Anthropology and Cryptozoology: Exploring Encounters with Mysterious Creatures shows that there are other ways to look at this field. This high-priced book, edited by anthropologist Samantha Hurn, was published in 2017 by the scientific publisher Routledge. The combination of anthropology and cryptozoology in its title shows a shift in academic approach to this topic from zoology and biological anthropology to ethnology and social sciences, evidenced in the book blurb:
Cryptozoology is best understood as the study of animals which, in the eyes of Western science, are extinct, unclassified, or unrecognised. In consequence, and in part because of its selective methods and lack of epistemological rigour, cryptozoology is often dismissed as a pseudo-science. However, there is a growing recognition that social science can benefit from engaging with it, for as social scientists are very well aware, ‘scientific’ categorisation and explanation represents just one of myriad systems used by humans to enable them to classify and make sense of the world around them.
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Gee, Chris J. "How Does Sport Psychology Actually Improve Athletic Performance? A Framework to Facilitate Athletes’ and Coaches’ Understanding." Behavior Modification 34, no. 5 (September 2010): 386–402. http://dx.doi.org/10.1177/0145445510383525.
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The popularity of sport psychology, both as an academic discipline and an applied practice, has grown substantially over the past two decades. Few within the realm of competitive athletics would argue with the importance of being mentally prepared prior to an athletic competition as well as the need to maintain that particular mindset during a competitive contest. Nevertheless, recent research has shown that many athletes, coaches, and sporting administrators are still quite reluctant to seek out the services of a qualified sport psychologist, even if they believe it could help. One of the primary reasons for this hesitation appears to be a lack of understanding about the process and the mechanisms by which these mental skills affect performance. Unlike the “harder sciences” of sport physiology and biochemistry where athletes can see the tangible results in themselves or other athletes (e.g., he or she lifted weights, developed larger muscles, and is now stronger/faster as a result), the unfamiliar and often esoteric nature of sport psychology appears to be impeding a large number of athletes from soliciting these important services. As such, the purpose of this article is to provide the reader with a simple framework depicting how mental skills training translates into improved within-competition performance. This framework is intended to help bridge the general “understanding gap” that is currently being reported by a large number of athletes and coaches, while also helping sport psychology practitioners sell their valuable services to individual athletes and teams.
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Vink, N. "Agricultural economics: an exoteric or esoteric science?" Agrekon 51, no. 2 (June 2012): 1–21. http://dx.doi.org/10.1080/03031853.2012.695135.
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Amri, Muhammad, La Ode Ismail Ahmad, and Risna Mosiba. "SOCIAL RESTRICTIONS: MUJAHADAH AS A SPIRITUAL BRIDGE IN SUFISTIC ETHICS IN THE PANDEMIC ERA." Jurnal Diskursus Islam 10, no. 1 (April 20, 2022): 104–13. http://dx.doi.org/10.24252/jdi.v10i1.29099.
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This article discusses the social restrictions: mujahadah as a spiritual bridge in Sufistic ethics in the pandemic era. Some Muslim societies do not understand the Covid-19 pandemic, so they shut themselves and even refuse to make changes, especially in implementing worship. They believe in the loss of ethical aspects of religious teachings that they believe in because of trapped in fiqh-oriented dogmas and glued to jurisprudential texts so that they become exclusive and radical. Understanding and knowing human nature is a door to knowing oneself, life, the environment, nature, and God. If a man does not know himself, surely he will not know his God. Recognition and understanding of human nature require earnest mujahadah as a bridge for the establishment of religious qualities that balance esoteric and exoteric aspects. Humans are free social beings but limited by divine laws to maintain the authenticity of humanity. Social restrictions such as constitutional ijtihad that permeates the formal aspects of religion are a manifestation so that humans remain ihsan to themselves, others, and their environment. The Covid-19 pandemic is a love letter from God as the holy verses revealed to the Prophet Muhammad as a warning because humans have been separated from the cycling of other orbits, namely God and nature. Social restrictions as constitutional ijtihad are the right moment for humans to return to greet God, themselves, nature, and khuruj from a materialistic vision of life.
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Takdir, Mohammad. "ETIKA SAINS DALAM PERSPEKTIF SPIRITUALITAS ISLAM." Khazanah: Jurnal Studi Islam dan Humaniora 15, no. 2 (January 3, 2018): 213. http://dx.doi.org/10.18592/khazanah.v15i2.1635.
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This paper aims to explore the idea of the importance science ethics in the Islamic spirituality perspectives. This study used library research to determine the ethical dimension of Islamic science which is more concerned with the benefit of the people rather than the negative impact of the development of science and technology. By using the view of Islamic spirituality, the development of modern science should be guided by ethics and morals that represent esoteric wisdom as the heart of religion.This study shows that the ethics of science in the view of Islamic spirituality always emphasizes the dimensions of wisdom as reflected in the use of science without neglecting the most basic human values. The ethics of science contained in Islamic spirituality is a reflection of the esoteric dimension that encourages its people to be more sensitive to the future of nature which becomes the most beautiful representation of God's face. The ethical-esoteric dimension inherent in Islamic science is expected to be implemented by religious people to better appreciate the universe as God's creation.
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Robison, Rex R., Mary E. Ryan, and I. Diane Cooper. "Inquiring Informationists: A Qualitative Exploration of Our Role." Evidence Based Library and Information Practice 4, no. 1 (March 9, 2009): 4. http://dx.doi.org/10.18438/b8t03b.
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Objective – The goal of this study is to explore the impact of an informationist program at the National Institutes of Health (NIH) Library and to provide a basis for further program assessment. In 2001 the NIH Library began its informationist program, where librarians with training in both biomedicine and information science work alongside researchers. The goal of the program is to facilitate researchers’ access to and usage of information resources.
Methods – The researchers used qualitative interviews with key informants to characterize the current informationist services of user groups. Subjects were selected to capture a variety of activities that would show patterns of how the program assists the researchers of various NIH groups. Following the interviews, the authors extracted recurring and significant themes from the subjects’ comments.
Results – Interview subjects provided their views on the informationists’ skills, impact, and team participation. Research results documented that informationists helped find resources, provided instruction, and worked as part of the research team. The NIH groups currently using this service value their informationists’ knowledge of library resources and their ability to access information needs quickly. The informationists’ skills in finding information save the researchers time, increase the efficiency of the research team, and complement the contributions of other team members. Training by informationists was found useful. Informationist services led to increased self-reported library use, albeit in some cases this use was entirely via the informationist.
Conclusions – Informationists saved researchers time by obtaining requested information, finding esoteric or unfamiliar resources, and providing related training. These activities appeared to be facilitated by the acceptance of the informationist as part of the research team. This exploratory study provides background that should be useful in future, more extensive evaluations.
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Schatz, P., K. Bogar, and R. J. Elbin. "Addressing the ``Replication Crisis'' in Sports Neuropsychology: Validation of the Two-Factor Theory of ImPACT." Archives of Clinical Neuropsychology 34, no. 5 (July 2019): 758. http://dx.doi.org/10.1093/arclin/acz026.28.
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Abstract Purpose The "replication crisis" in psychology and across the broader field of social sciences raises criticism due to a lack of data to show that esoteric research findings can be replicated. The present study replicated and validated the two-factor “memory” and “speed” structure of ImPACT (Schatz & Maerlender, 2013). Methods High school aged athletes (N=18,918, Mean age=15.4, SD=1.2) who completed pre-season baseline ImPACT testing were randomly assigned to one of 5 independent samples of approximately 3,780 athletes. Exploratory factor analyses (FA) for a two-factor solution were conducted with ImPACT composite scores within each of the five groups. Post-Concussion Symptom Scale (PCSS) scores were included, with the expectation they would load on a third, unique factor. Results All five samples met assumptions for FA (KMO Measure of Sampling Adequacy above .600), and all five analyses yielded the same “memory” and “speed” two-factor structure. Visual Motor Speed and Reaction Time loaded on the first "Speed" factor and Verbal and Visual Memory loaded on a second "Memory" factor. The PCSS scores loaded on a third, unique “symptom” factor. Conclusion Replication of the two-factor structure for ImPACT in a five large high school sample further validates the model. Given that both visual and verbal memory involve encoding of information presented visually, use of a “memory” factor may improve interpretation of ImPACT scores. Similarly, similarities between constructs measuring speed of responding (Reaction Time) and speed of processing (Visual Motor Processing Speed) may be best explained using a “speed” factor.