We use cookies to distinguish you from other users and to provide you with a better experience on our websites. Close this message to accept cookies or find out how to manage your cookie settings.
To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure no-reply@cambridge.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
The main goal of this Element is to provide a psychological explanation for why actual global climate policy is so greatly at odds with the prescriptions of most neoclassical economists. To be sure, the behavioral approach does focus on why neoclassical models are often psychologically unrealistic. However, in this Element the author argues that the unrealistic elements are minor compared to the psychological pitfalls driving politically determined climate policy. Why this is the case is what the author describes as the 'big behavioral question.' More precisely, the big behavioral question asks about unsettling behaviors, why there is a huge gap between actual policy and even the weakest of the prescriptions in the range of plausible recommendations coming from neoclassical economists' integrated assessment models. This title is also available as Open Access on Cambridge Core.
Though the main figure of this chapter is the American theatre director and theorist Richard Schechner, it ranges widely in its attempt to understand the philosophical implications of the irrationalism that Nietzsche makes a central part of his vision of ancient Greece. Focusing on Dionysus and Oedipus in The Birth of Tragedy and beyond, it argues that the latter mythical hero represents the negative and harmful consequences of irrational, ecstatic knowledge and experience. After a detour through writings of Freud, Lévi-Strauss and Derrida on this subject, the chapter returns to Schechner and to his iconoclastic production Dionysus in 69. The version of Dionysus that emerged from this performative experience was connected to the contemporary discourse of the Dionysiac that expressed so many of the revolutionary and counter-cultural tendencies of the 1960s. In this way the chapter explores the way that Nietzsche’s Greeks underwrote some of the major symbolism of this significant cultural moment.
We show that the rationals will not support calculus. Using the intermediate value theorem, we discuss the properties required by a number system to allow us to do calculus. We state the fundamental axiom of analysis and obtain various equivalent forms of that axiom.
The cognitive restructuring of maladaptive beliefs within many cognitive behavioural psychotherapies typically encourages the client to undertake self-reflection. However, whilst self-consciousness can aid self-regulation, it is also implicated in a broad Grange of psychopathologies. The extent to which self-consciousness is associated with psychological distress is yet to be fully determined, but recent literature suggests that irrational beliefs, as proposed within rational emotive behaviour theory (REBT) may play an important role.
Aims:
The aim of the study was to test the mediational effects of self-consciousness, specifically reflection and rumination, on the relationship between irrational beliefs and psychological distress. Based on past research, it was hypothesized that reflection and rumination would mediate the positive relationship between irrational beliefs and psychological distress. We expected irrational beliefs to interact with rumination to positively predict psychological distress, and irrational beliefs to interact with reflection to negatively predict psychological distress.
Method:
The present research tested a structural equation model (SEM) in which rumination and reflection mediated the relationship between irrational beliefs and psychological distress.
Results:
Results indicated that rumination mediates the positive relationship between irrational beliefs and psychological distress. However, in contrast to our hypotheses, significant mediation did not emerge for reflection.
Conclusions:
This study is the first to show how irrational beliefs and rumination interact to predict psychopathology using advanced statistical techniques. However, future research is needed to determine whether similar mediational effects are evident with rational beliefs as opposed to irrational beliefs.
Recommend this
Email your librarian or administrator to recommend adding this to your organisation's collection.