Literatura académica sobre el tema "Laypeople-resistance"

This paper attempts to advance the notion of reflexivity as a key element of improving current understanding of the public understanding of science problem, and for improving the relations between science and its public more generally. By reflexivity here I mean more systematic processes of exploration of the prior commitments framing knowledge, in the way it has been introduced in sociological debates on modernity, rather than the more methodological-epistemological principle of consistency as it has been developed in sociology of science. The dominant framing of the public understanding of science issue corresponds with wider assumptions about the relationship between science and laypeople. Laypeople are assumed to be essentially defensive, risk- and uncertainty-averse, and unreflexive. Science on the other hand is assumed to be the epitome of reflexive self-criticism. This paper draws upon research in PUS to show that laypeople display considerable reflexive negotiation of their identity in relationships to science and scientific institutions. The latter, on the other hand, show considerable deep resistance to recognizing and reconsidering the unstated models of the public which structure their scientific discourses. This only makes the public understanding problem worse. Reflexive institutions would be needed to place science-public interactions on a more constructive footing.

Why are histories of colonialism and religious transformation in Southeast Asia so often told as inextricably interrelated? Why were Buddhist movements identified as both the locus for resistance to colonialism and the central means of constructing colonial modernity? Part of the reason lies in how religion served as both a European technique of colonial governmentality and a local repository of techniques for comprehending and responding to change. More than this, religion seems to have offered a multivalent medium for a variety of innovations. Pali examinations were central to Buddhist reform in colonial Burma at the turn of the twentieth century but also fomented conflicts between the colonial state and monastic factions over the purpose of language study. However, beyond such conflicts, Pali examinations proved fertile grounds for Buddhist laypeople to experiment with multiple interpretations of what Buddhist modernity might mean in Burma.

Myostatin, a secreted growth factor belonging to the transforming growth factor β (TGF-β) family, performs a role in hindering muscle growth by inhibiting protein kinase B (Akt) phosphorylation and the associated activation of hypertrophy pathways (e.g., IGF-1/PI3K/Akt/mTOR pathway). In addition to pharmacological agents, some supplements and nutraceutical agents have demonstrated modulatory effects on myostatin levels; however, the clinical magnitude must be appraised with skepticism before translating the mechanistic effects into muscle hypertrophy outcomes. Here, we review the effects of dietary supplements, nutraceutical agents, and physical exercise on myostatin levels, addressing the promise and pitfalls of relevant randomized clinical trials (RCTs) to draw clinical conclusions. RCTs involving both clinical and sports populations were considered, along with wasting muscle disorders (e.g., sarcopenia) and resistance training-induced muscle hypertrophy, irrespective of disease status. Animal models were considered only to expand the mechanisms of action, and observational data were consulted to elucidate potential cutoff values. Collectively, the effects of dietary supplements, nutraceutical agents, and physical exercise on myostatin mRNA expression in skeletal muscle and serum myostatin levels are not uniform, and there may be reductions, increases, or neutral effects. Large amounts of research using resistance protocols shows that supplements or functional foods do not clearly outperform placebo for modulating myostatin levels. Thus, despite some biological hope in using supplements or certain functional foods to decrease myostatin levels, caution must be exercised not to propagate the hope of the food supplement market, select health professionals, and laypeople.

In recent years, performance art has transcended the traditional confines of the theater and expanded into new realms, unleashing the potential of diverse acts and actors. Among them are the ultras, a group of laypeople whose untrained yet powerful voices ring out in unison, shaking the walls of fear and inspiring awe. Their performances, whether in support or protest of their teams, have captured the hearts and minds of academics and politicians alike, drawing attention to the complex dynamics that govern their actions. In this paper, we explore the world of Ultras Winners, one of the leading groups supporting Wydad Athletic Club, shedding light on the motivations, methods, and meaning behind their performances. Through interviews and focus groups, we give the ultras the floor, allowing them to speak for themselves and others without censoring or silencing their voices. We argue that ultras represent a unique form of popular expression that is more representative of the people than some political bodies and that studying their performances offers valuable insights into the workings of power and resistance in contemporary society. By painting a vivid picture of the whole paraphernalia surrounding ultras, we aim to offer a fresh perspective on a phenomenon that has long captivated and mystified us.

AbstractOn November 22, 1981, thousands of laypeople, along with bishops, priests, and theologians, gathered in Recife to celebrate the Eucharist. Offered during a military dictatorship in a period of popular insurgency, the Quilombos Mass mourned the death of millions in the African slave trade, sought pardon for the Church's past sins, and celebrated the resistance of Blacks in Brazil and beyond its borders. The acclaimed Black Brazilian pop star and activist Milton de Nascimento collaborated with an activist poet and three bishops to produce a multimedia performance; in the spirit of liberation theology, it was marked by striking visuals, dance, music, and the invocation of the sacred. This article draws on reportage, speeches and correspondence, military court and intelligence records, published interviews, and the author's interview with one of its composers. It offers a close textual analysis, with attention to Catholic theological debates, as well as an analysis of the performance itself, drawn from video recordings and bringing attention to aspects neglected by most commentators, who refer only to the album, as it was finally produced. Initially stifled by the Vatican, Milton's masterpiece, issued as an album on vinyl and performed in paid concerts, became a powerful cultural reference for activists, serving as a touchstone for a strategic alliance between Black activists and the liberationist Church.

PURPOSE We undertook a formative qualitative research study to identify optimal participant recruitment, education, and follow-up strategies to facilitate colorectal cancer (CRC) screening in Mexico City. METHODS This study included semistructured individual and focus group interviews with different stakeholders: 36 average-risk laypeople, 16 public health care leaders, 10 primary care personnel, and 4 endoscopy unit personnel. The study protocol was approved by the National Institute of Public Health Institutional Review Board. Written informed consent was obtained from all participants. We analyzed data using the constant comparison method under the theoretical perspectives of the Consolidated Framework for Implementation Research and the Health Belief Model. Tailored CRC screening educational materials—video, postcard, poster, and brochure—were developed on the basis of our findings. Materials were then pretested in 6 additional focus groups and adjusted accordingly. RESULTS We found multiple barriers and facilitators in different dimensions of the CFIR for successful implementation of a FIT-based CRC screening program in this community. The main barriers were the following: inner context related: understaffing and personnel resistance to new programs; individual health care personnel related: CRC misinformation and work overload; outer setting related: underinvestment in primary care and public insecurity; lay individual related: a lack of CRC awareness, low risk perception, and fear of finding out about a serious disease; and intervention related: test costs. Among the principal facilitators were the following: inner setting: a shared perception of a good working environment and strong leadership at the selected clinic; intervention related: FIT test is perceived as easy to do, and potential users liked the idea that the sample can be obtained in the privacy of their homes. Educational materials we tailored on the basis of these findings and were found to be acceptable, understandable, and culturally competent by lay participants. CONCLUSION Our study allowed for the design of a feasible FIT-based CRC screening program and culturally competent materials that will be used to enhance participation.

THE PERFECT PREDATOR: A Scientist's Race to Save Her Husband from a Deadly Superbug by Steffanie Strathdee and Thomas Patterson. New York: Hachette Books, 2019. 311 pages, plus reference and index. Hardcover; $29.00. ISBN: 9780316418089. *I have never been a fan of nonfiction, and although I love biology, I do not have much experience reading about it outside of textbooks. If you had asked me a few months ago, I would have said a book at the intersection of these genres sounded likely to be lethargically paced, overly detailed, and boring. However, Steffanie Strathdee and Tom Patterson's memoir/medical thriller The Perfect Predator changed my mind. The married coauthors share the story of the nine months when Patterson was near death from a formidable antibiotic-resistant bacterial infection. When his situation appeared hopeless, Strathdee enlisted a team of scientists to resurrect a treatment long forgotten by modern medicine: phage therapy. Christians will find much to admire in the selflessness and community displayed by the country-wide team that put together this novel treatment, and any reader will be inspired by the story of compassion and risk-taking to beat the odds. The story is both emotionally engaging and readable, despite all the science, and it draws much-needed attention to the antibiotic resistance crisis and the life-saving potential of phage therapy. *Strathdee, the primary narrator, sets our scene in Egypt, where the couple was on vacation in November of 2015. After a long day of sight-seeing, Patterson came down with what they assumed was a stomach bug. But by the time he had been taken to an Egyptian clinic, medevacked to Germany, and finally transferred back home to a US San Diego hospital, it turned out to be an infection with one of the most dangerous antibiotic-resistant bacteria in the world. Luckily for Patterson, though, Strathdee is a determined epidemiologist as well as a devoted wife. As the doctors' list of options dwindled, she started to do her own research. *She stumbled upon the mostly forgotten technique of phage therapy--using bacteriophages to kill the bacteria that were causing an infection. Viruses and their hosts are precisely matched, so the right virus could be the "perfect predator" to kill even the deadliest bacteria. With the rise of antibiotics in the mid-twentieth century, phage therapy disappeared into the background of medical research. However, antibiotics were proving useless against Patterson's infection. Desperate, Strathdee decided to take a chance on phage therapy, untested as it might be. She enlisted phage researchers from across the country in a race against time to save her husband's life. *Even though the main attraction of the book, phage therapy, does not come into play until halfway through, it never feels like a slog to get to "the interesting part." Strathdee makes those nine long months eventful, and the vulnerability in her writing ensures that we are with her through all the hope and heartache along the way. Readers who enjoy memoirs will feel at home with this book. The science might sound formidable, but the authors ensure that their audience does not need a background in medicine or microbiology. Their readable descriptions provide everything necessary to understand what is going on, whether it is a quick definition of sepsis or a crash course on the history of penicillin. *Strathdee writes with humility; her narrative intentionally and thoroughly highlights all the help she received. Doctors and phage researchers from across the world contributed to Patterson's care. She notes the remarkable collaboration as a picture of global medicine, but I think Christians will also recognize it as a picture of selfless community. So many people dropped what they were doing to save a total stranger, from the researchers who worked overtime to isolate phages, to the FDA officials who fast-tracked the approval paperwork through the system. They demonstrate a lot of the virtues that the body of Christ should exemplify, including compassion, unity, and selflessness. *It is no wonder there were so many people involved, because the path to the phage cocktail that saved Patterson's life was long and convoluted. It took almost half the book before the idea of phages even comes into the picture. Once the idea was introduced, I expected every chapter to be the chapter that they finally start treating Patterson. But Strathdee is too thorough a writer for everything to be over so simply. Her narrative walks the reader through the many, many steps of getting the phages from a culture plate to Patterson. Deciding which phages to use, transporting the phages, getting the necessary paperwork and approval, preparing them at the pharmacy, determining dosages, choosing a method and location of administration--the list goes on. I was getting impatient that the book was so slow, until it occurred to me how agonizing it would be to endure all this waiting in real life, like Patterson's family and care team did. After all, I know what they did not: Tom survives. *That occasional feeling of slowness is this book's only flaw. One thing that contributes to it is the lack of increasing stakes. If this were a novel, the stakes would have to get higher as the plot progressed, but Patterson's life had been on the line since they were in Frankfurt. It has been life-or-death since the beginning, so there is nowhere to go. Of course, this is not the authors' fault. Strathdee does her best to create a sense of urgency by the way she describes her emotional experience. We can feel her becoming more desperate the longer Patterson spends in the hospital. *Another authorial choice that helps the stakes was the inclusion of the "interludes." These short anecdotes are told from Patterson's perspective. While his wife and care team searched for a cure, he wandered in a surreal world of threatening, acid-trip imagery. Even unconsciousness did not protect him from suffering. These interludes remind us of the stakes from his perspective as well as from Strathdee's. Not only could Strathdee lose her husband, but Patterson could die alone and hopeless in the agonizing wilderness of his hallucinations. *However, the authors are aware that the stakes are high for more than the two of them. They do not stop the story after reporting that the phages were successful, and Patterson survived. In the last chapter, they present a larger perspective on the significance of his landmark case. First of all, it is an excellent example of global collaboration and medicine. But more than that, Patterson's case brings much-needed attention to phage therapy's potential. It is a promising and personalizable treatment that has been too long overlooked. Research is needed to explore its efficacy and, if the studies are favorable, to regulate it so that it can save lives on a large scale. *This will not happen, however, until there is more awareness of the antibiotic resistance crisis that demands solutions such as phage therapy. Strathdee is an epidemiologist, and even she did not realize the magnitude of the problem until it nearly killed her husband. Precedent suggests that crises are often what push medicine forward. As the authors point out, WWII and the AIDS epidemic both stimulated advances in medicine and access to treatments. Now is the time, with the resistance crisis causing antibiotics to become less and less effective, to pursue new approaches and to bring phage therapy back out of the shadows. *All in all, I found The Perfect Predator to be a fascinating combination of science and storytelling. Strathdee and Patterson are considerate, compassionate writers, and they do an excellent job of avoiding the traps that could make this book dull. I would recommend it especially to those who work in health care, but it is also relevant and accessible to laypeople. Christians in particular might connect to the kind of selfless community displayed by the phage researchers. This book combines the best of the genres it spans. It is a lucid description of a remarkable achievement in medical science, but it is also the very human story of a woman fighting to save her husband. Whether phage therapy turns out to be the future or not, The Perfect Predator definitely made a medical memoir convert out of me. *Reviewed by Karsten Garwood with Sara Sybesma Tolsma, Department of Biology, Northwestern College, Orange City, IA 51041.

Background: Multiple surveys of the general public and experts on human genome editing have been conducted. However, many focused only on editing in clinical applications, with few regarding its use for basic research. Given that genome editing for research purposes is indispensable for the realization of clinical genome editing, understanding lay attitudes toward genome editing in research, particularly using human embryos, which is likely to provoke ethical concerns, is helpful for future societal discussion.Methods: An online survey was conducted with Japanese laypeople and researchers to ascertain their views regarding human genome editing for research purposes. Participants were queried about their acceptance as a function of the target of genome editing (germ cells, surplus IVF embryos, research embryos, somatic cells); then, those who answered “acceptable depending on the purpose” were asked about their acceptance in the context of specific research purposes of genome editing. Participants were also asked about their expectations and concerns regarding human genome editing.Results: Replies were obtained from 4,424 laypeople and 98 researchers. Approximately 28.2–36.9% of the laypeople exhibited strong resistance to genome editing for research purposes regardless of their applications. In contrast, 25.5% of the researchers demonstrated resistance only to genome editing in research embryos; this percentage was substantially higher than those concerning the other three targets (5.1–9.2%). Approximately 50.4–63.4% of laypeople who answered “acceptable depending on the purpose” approved germline genome editing for disease research; however, only 39.3–42.8% approved genome editing in basic research to obtain biological knowledge. In contrast, the researchers displayed a lower degree of acceptance of germline genome editing for research purposes related to chronic diseases (60.9–66.7%) than for other research purposes (73.6–90.8%). Analysis of responses concerning expectations and concerns indicated that laypeople who would not accept genome editing of human embryos did not necessarily worry about “instrumentalization of the embryo.” They also had substantially low expectations for recognized advantages of genome editing, including “advances in science” and “reduction of intractable diseases,” compared with other groups of respondents.Conclusion: The assumptions shared among experts in conventional bioethical debates and policy discussions on human genome editing are not self-evident to laypeople.

AbstractOne of the reasons why GMOs have met public resistance in the past is that they are perceived as “unnatural”. The basis for this claim has, in part, to do with crossing species boundaries, which is considered morally objectionable. The emergence of CRISPR is sometimes argued to be an ethical game-changer in this regard since it does not require the insertion of foreign genes. Based on an empirical bioethics study including individual interviews and focus groups with laypeople and other stakeholders, this article analyses the normative role of appeals to naturalness in discussions about the moral acceptability of using CRISPR in salmon farming. It discusses two dimensions of naturalness found in the material– living by species-specific nature and being unaffected by humans– and argues that these dimensions put down criteria for the application of CRISPR that lead to a conflict between our moral duties towards the farmed salmon and those we hold towards the wild salmon as a threatened species. It also points to a paradox which is likely to gain traction with further climate change and biodiversity loss, namely that while nature, understood as that which is unaffected by humans, is presented as an ideal, conserving nature in its pristine state may rely on technology and human intervention.

Expert perceptions have been increasingly used to perform risk assessments in airport predictive risk assessments in recent years. Although it is known that biases are less influential in groups of experts when compared to laypeople, they still can be residually present in such tasks with this specific group. Therefore, this article aims to propose (1) the pragmatic organization of knowledge about the biases that may affect airport risk assessments by groups of experts and (2) which of them most often arise in this type of analysis and at what intensity. For the development of the work, we carried out a dense bibliographic review of the theme. Later, we performed a predictive risk assessment and a survey, with the support of an experienced group of 30 experts from Brazilian regulatory agency and airport operators. After 1224 risk judgments, experts were able to clearly indicate regulations and their sections that are disproportionately more and less important in terms of risk, leading States to a better regulatory quality only by changing their logic of actions to a risk-based approach. Later the group answered a survey on a list of 12 heuristic biases created from the bibliographic review. Results showed that, in fact experts have a resistance to biases influence, mainly based in their academic and professional background, but also showed this influence is not exactly negligible. It was also possible to rank the heuristic biases in terms of importance and indicate that experts tend to concern with three hierarchical information characteristics when judging risk: at first, would be the form in which risk problems are presented; second, how they interpret information presented; and third, the amount of information presented.

Appréhender la foi des laïcs napolitains au XVIe siècle est une entreprise ardue tant en raison des difficultés matérielles d’accès aux sources, que de leur discontinuité temporelle, qui rendent difficile toute reconstruction historique systématique fondée sur la longue durée, ou l’étude de séries homogènes de sources. Malgré cette réalité, les difficultés matérielles ont été contournées par des dépouillements systématiques de fonds d’une grande diversité, tant des archives archidiocésaines ou d’État de Naples,que de la Curie généralice de la Compagnie de Jésus, et que celles du Saint-Siège, tout en recourant à une méthodologie qualitative.Les caractères singuliers d’une piété laïque et urbaine ont d’abord été privilégiés, puis l’analyse s’est attachée, dans la capitale du vice-royaume d’Espagne, aux relations entre laïcs et ecclésiastiques avant et après le concile de Trente. En effet, l’approche diachronique choisie se concentre sur le “siècle de transition” de l’histoire de l’Église catholique moderne, celui du XVIe siècle.Émergent de cette thèse la reconstruction de multiples identités religieuses de laïcs et d’ecclésiastiques napolitains, comme leur manière d’appréhender la religion et l’Église catholique, grâce aux précieux éléments fournis par l’examen des visites pastorales tridentines, ou de celui plus ou moins répressif des procès-verbaux des tribunaux archidiocésains et de “l’Inquisition napolitaine” du Saint Office. Les Napolitains sont ainsi peu enclins à l’application des normes tridentines, alimentant un contexte de tension sociale grandissant, et de criminalisation religieuse. En témoignent également des sources singulières pour l’histoire de la sensibilité religieuse, en l'occurence les procès-verbaux des veilles d’exécutions capitales de laïcs, dressés par les “greffiers” de la Compagnie des Bianchi della Giustizia.Face à cette situation, des stratégies sont mises en œuvre par la Curie généralice et les responsables du Collège jésuite napolitain, afin de réformer la vie religieuse, très contrastée au regard également des sources de la Curie de l’archidiocèse. Enfin, laïcs et clercs font bien souvent cause commune face aux tentatives de réformes romaines, ce qui ne diffère guère d’une grande partie des villes de l’Europe catholique.Le tableau présenté dans cette thèse fait apparaître une religion citadine encore “très médiévale”, -selon toute vraisemblance enracinée dans un héritage byzantin-, témoignant des fortes résistances locales laïques et ecclésiastiques, rendant très laborieuse l’introduction du nouveau modèle de vie chrétienne dans la capitale du royaume de Naples jusqu’à la réforme de 1598 du cardinal et archevêque Alfonso Gesualdo
Understanding Neapolitan lay people’s faith in the sixteenth century is an arduous undertaking, both because of the material difficulties of accessing sources and because of their temporal discontinuity, which makes it difficult to carry out any historical systematic reconstruction based on the long term, orto study homogeneous series of sources. In spite of this reality, material difficulties have been overcome by systematically examining a wide variety of collections, both from the archdiocesan and state archivesof Naples, the General Curia (Curia Generalice) of the Society of Jesus, and the Holy See, using aqualitative methodology.The particular characteristics of a lay and urban piety were first privileged, then the analysis focused on the relations between laymen and ecclesiastics in the capital of the vice-kingdom of Spain before and after the Council of Trent. In fact, the diachronic approach chosen focuses on the "transitional century"of the history of the modern Catholic Church, that of the 16th century.From this thesis emerges the reconstruction of multiple religious identities of Neapolitan laymen and clergymen, as well as their way of apprehending religion and the Catholic Church, thanks to the precious elements provided by the examination of the Tridentine pastoral visits, or of the more or less repressive one of the minutes of the archdiocesan tribunals and of the "Neapolitan Inquisition" of the Holy Office.Thus, Neapolitans were reluctant to apply the Tridentine norms, increasing a context of growing social tension and religious criminalisation. This is also demonstrated by the essential sources for the historyof religious sensitivity, in this case the minutes of the vigil of capital executions of laymen, drawn up by the "clerks" of the Company of the Bianchi della Giustizia. Faced with this situation, strategies were implemented by the General Curia and those in charge of the Neapolitan Jesuit College, in order toreform religious life, which was very contrasted according to the sources of the Curia of the archdiocesetoo. Finally, laymen and clerics often made common cause in the face of attempts at Roman reform,which was not that different from most Catholic European cities.This thesis shows a city religion that is still "very medieval", - in all likelihood rooted in a Byzantine heritage -, testifying to strong local lay and ecclesiastical resistance, making the introduction of the new model of Christian life very laborious in the capital of the Kingdom of Naples until the 1598’s reformof Cardinal and Archbishop Alfonso Gesualdo

Chapter 3 examines in detail the impact of Calvinist reform on Lutheran attitudes towards images in the two territories that form the main focus of this study: Electoral Saxony and Brandenburg. It shows that images served as confessional markers not only for Lutheran theologians but also for laypeople. In Saxony, where Elector Christian I introduced short-lived Calvinist reforms in 1586–91, members of the political elite expressed their loyalty to Lutheranism through the epitaphs and altarpieces that they commissioned. In Brandenburg, where Elector Johann Sigismund attempted to introduce a fully fledged Calvinist Reformation in 1615, there was widespread resistance to iconoclasm. In April 1615, Berlin’s Lutheran inhabitants rioted, in part in response to the stripping of the city’s main church. The chapter analyzes accounts of this riot and considers its legacy, arguing that during this period conflict served to embed images even more firmly in Lutheran confessional consciousness.

Chapter 7 attends to the following general concern: Can and should laypeople be tasked with making their own decisions about justice and how to fulfill their political obligations? Structural injustice and the lack of good civic and moral education, of ready access to unbiased information, and strong civil-society institutions hinder citizens’ recognition of their political obligations, but such hindrances can be overcome. This chapter supplements the book’s account of political obligations with two additional responsibilities: first, to form one’s beliefs responsibly and thereby exercise the civic virtue of vigilance; second, to engage with others in dialog and thereby foster the civic virtue of open-mindedness. Building on the latter responsibility, the chapter suggests that political obligations of resistance be conceived as owed to and learned with others. It concludes by comparing the proposed civic virtues of vigilance and open-mindedness with currently accepted civic virtues of patriotism and law-abidance.

Abstract This chapter describes and analyzes criticism of female asceticism within the Theravada Buddhist tradition as it emerges from authori­tative Pāli texts and scholarly depictions of the contemporary attitude of male and female monastics and laypeople in Sri Lanka. Theravada Buddhism is conceived of as an uninterrupted religious tradition since the fifth century B.C.E., the time of the Buddha Gotama. 2 Since the Buddha Gotama's time, there has been a reported resistance against establishing a monastic institution for female Buddhists (bhikkhunisamlgha). This resistance is multivocal, and diverse arguments are brought forward. This chapter will inves­tigate whether a common pattern of criticism is discernible, whether a common basis of these patterns can be detected, and how these relate to the criticism of asceticism in general.

Abstract In the course of the nineteenth century, the ballad increasingly became a literature associated with objects: endlessly anthologized, reproduced in schoolbooks, periodicals, and musical scores. From the beginning, however, the form was also thought uniquely suited to public declamation. This association had its origins in the first decade of the nineteenth century. The Napoleonic invasion and nationalist resistance to it politicized the German language, and in particular its public enunciation. This political impetus coincided with a broadening audience for such performances—several generations of authors and actors had labored to establish the legitimacy of evenings of poetry recitation, a press had grown up around the events to critique them, and the performers themselves had begun offering guides to proper declamation for laypeople. In the course of the nineteenth century the public Declamatorium ceded much of its popularity to other forms of public performance, but the guides for laypeople endured. And while ballads had constituted one important part of the canon for the professional declamators of the early century, the declamation guides published at mid-century accorded the ballad absolute centrality. This chapter investigates the thinking about the canon, about education, and about affect control that seem to have guided the path the Declamatorium took from the stage into the bourgeois living room.