Habitual Behavior

https://www.youtube.com/watch?v=pJfpa9vv9pg

This presentation considers how the phenomenological work of Maurice Merleau-Ponty (1908–1961) contributes to an understanding of architecture and place experience via his emphasis on the lived body. The focus is on architect Thomas Thiis-Evensen's " architectural archetypes " and architectural theorist Bill Hillier's " space syntax. " The presentation highlights three claims: First, that Thiis-Evensen provides a language for locating unself-conscious, visceral aspects of buildings & architectural meaning (Merleau-Ponty's perception and phenomenal field); second, that Hilllier illustrates how the spatiality of place—i.e., pathway configuration— supports or inhibits particular actions & routines of lived bodies as they come together or remain apart spatially (Merleau-Ponty's body-subject and intercorporeality); and, third, that both Thiis-Evensen & Hillier illustrate ways via architecture and place whereby pre-reflective bodily awareness and actions play an important role in the lifeworld (Merleau-Ponty's emphasis on the lived body as intentional but pre-reflective agent).

This paper explores compulsive use of YouTube by university students and investigates how the uses and gratifications perspective and the personality perspective work together to explain compulsive use of the social medium. It compares the effects of motivation to use YouTube for information with motivation to use the platform for entertainment, and examines how the different motivational effects compare with those of personality. It also explores the influence of compulsive use of YouTube on academic motivation. Data from 807 students at a Malaysian university were analysed using hierarchical multiple regression. Stronger motivation to use YouTube for information and learning is associated with lower compulsive use, while stronger motivation to use YouTube for entertainment is associated with higher compulsive use. Entertainment motivation has a stronger effect than information motivation. Although tendency to compulsive use differs with personality traits, the motivation effects are independent of personality. Compulsive YouTube use negatively influences academic motivation. While educators can take risks of compulsive use into account when they propose YouTube resources to their students, information literacy education and training can play an additional role in risk reduction by alerting social media users to the risks of compulsive use and helping them to develop self-management strategies .

Stacy L. Mallicoat’s Crime and Criminal Justice First Edition provides accessible and comprehensive coverage that encompasses all relevant aspects of the criminal justice system, as well as innovative chapters on victims and criminal justice policy.  Utilizing an innovative format that's designed to increase student engagement and critical thinking, each chapter is followed by two Current Controversy debates that dive into a critical issue in criminal justice. They challenge misconceptions by providing a balanced debate of both the pros and cons of each issue and are followed by probing questions to help students wrestle with these timely topics. With contemporary examples that students can easily apply and a broad range of effective learning tools they can utilize, Mallicoat helps students go beyond the surface towards a deeper understanding of the criminal justice system.

Resumo: O hábito para os estoicos deve ser entendido de modo diferente da maneira descrita por Platão ou Aristóteles. Dado que, para estes, a formação do caráter é considerada a partir de uma psicologia que aborda a alma por meio de partes distintas, tal interpretação os levou a descrever o hábito como um elemento fundamental para a educação da parte irracional da alma, enquanto a parte racional é educada por meio da razão. Para os estoicos, no entanto, o hábito se faz importante para a alma como um todo, sem distinção entre racional e irracional. Seguindo essa perspectiva, Epicteto não trata da habituação de qualquer elemento irracional. Quando o filósofo fala em " habituar-se " a determinadas ações, ele não se refere a uma atividade de repetição que condiciona aspectos distintamente irracionais, mas, ao contrário, refere-se a uma atividade autonomamente filosófica, que envolve a razão, com atenção especial ao cuidado com as representações.

Abstract: The habit for stoics must be treated differently from the manner described by Plato or Aristotle. Given that for the latter the formation of character is considered from a psychology that approaches the soul through distinct parts, such an interpretation led them to describe habit as a fundamental element for education of the irrational part of the soul, while the rational part is educated through reason. For the Stoics, however, habit is important for the soul as a whole, without distinction between rational and irrational. Following this perspective, Epictetus does not discourse about the habituation of any irrational element. When the philosopher speaks of "becoming accustomed" to certain actions, he does not refer to a repetitive activity that conditions distinctly irrational aspects, but instead refers to an autonomously philosophical activity involving reason, with special attention to the care with representations.

This paper is mainly intended to provide some insights into the relationship between the aesthetic dimension, human practical/habitual knowledge and the environment (broadly understood); more specifically, I shall shed some light on that variety of problems, issues and questions that arise when we examine role and functioning of our human aesthetic attitude – considered as an anthropological constant result of both biological evolution and cultural evolution and which involves, in its exercise, an intimate relationship between the organism and its environment – within the context of today's environmental crisis.

The use of technology in academic activities, particularly in higher education institutions is one thing in common and undeniable. Entering the era of information technology without borders, the use of technology such as computers, laptops, tablets, mobile phones and so on are seen as essential roles to assist educational activities. Therefore, the utilization has become the norm among instructors and students in higher education institutions. Through previous studies, the terms of norms often referred to habitual behavior or automatically behavior. This study focused on three of independent variables from UTAUT's model (performance expectancy, effort expectancy and social influences) to predict students' habitual behavior in higher education in the use of mobile phone. This study involved 393 of undergraduates' student and was conducted entirely in Universiti Putra Malaysia (UPM), Serdang. The results of data analysis revealed all the independent variables have significant effect on habitual behavior.

My task in this chapter is a discussion of the issue of automaticity in Kotarbiński aided by some analysis of his stance concerning the know-how question. I shall also try to investigate the impact of this discussion on the philosophical framework of action theory which has been accepted in Chapter 1 under the umbrella of intentionalism. My overall stipulation is that, as in the case of many other important issues explored by Kotarbiński, the praxiological approach to automation and the know-how question appears not only as pioneering but also, in several respects, as still attractive and fresh. The basic praxiological intuition that automaticity economizes our actions and thus makes much sense in the context of our limited mental resources is at heart of the contemporary problems in philosophy and cognitive psychology.

The typical case of weakness of will involves a strong temptation leading us to act against our judgments. Here, however, I consider cases of what I call 'habitual weakness,' where we resolve to do one thing yet do another not to satisfy any grand desire, but out of habit. Though the role of habits has been discussed some, habitual weakness as a kind of weakness has been under-discussed. After giving several examples, I explore why it has been under-discussed and suggest three advantages of appreciating it as a kind of weakness: It challenges purportedly necessary conditions on akrasia, it side-steps outstanding skeptical concerns, and it provides a new model for considering the weak-willed behavior of group agents. I conclude by arguing that cases of habitual weakness are genuine cases of akrasia and weakness of will. Rather than lacking strength of will, habitual weakness involves lacking diligence, vigilance, or fortitude.

This paper opens up a dialogue between mindfulness and the discipline of geography. As a meditative practice that cultivates ‘present-centred non-judgmental awareness’, we claim that the practices and insights of mindfulness have important implications for various forms of geographical enquiry. This paper argues that mindfulness can inform geographical practices in relation to epistemology and methodology, and contribute towards geographically informed critical psychological theory and action. More specifically, we claim that mindfulness could offer a practice-based context to support the study of affects, extend the application of psychoanalytical geographical methods beyond the therapeutic, and contribute to emerging geographical studies of behavioural power and empowerment. This analysis explores these sites of interaction through a series of reflections on the Mindfulness, Behaviour Change and Engagement in Public Policy programme that was developed and delivered by the authors. This more-than-therapeutic mindfulness programme has been delivered to approximately 47 civil servants working in the UK Government.

Habit and habituation play important roles in Aristotle’s ethics. How Aristotle conceived of habituation to come about is a matter of controversy, since Aristotle never properly explains how he thinks we become habituated such that we retain responsibility.  It is therefore unclear how Aristotle thinks we can be responsible for our habitual doings, if some of those doings result from natural processes we are subject to qua biological creatures. However, while there has been some discussion on how habituation might come about, less attention has been paid on what Aristotle thinks counts as habitual actions. This question will be the focus of my talk. The question about habitual action in Aristotle is made even more difficult given contemporary disagreements on what habits are, and how they should be thought of in relation to non-habitual actions. I begin with some general remarks on Aristotle and make some distinctions regarding habits and their place in theory of action which we might make today, in hope that by setting the stage for how we might think about habits, we will be in a better position to see to what extent Aristotle’s approach is similar to, or different from certain contemporary one’s. I then survey the broad range of cases Aristotle calls “habitual” or “customary” (ethos); things we usually (ethein) or repeatedly (pollakis) do. I end by suggesting what common features Aristotle’s habitual actions have. One important difference between Aristotle’s approach and certain contemporary approaches is that Aristotle suggests, in Rhetoric I.11 1370a6-15, that habitual actions are “pleasant” by which he means they are unforced.

Evidence suggests that rational alternatives do not necessarily drive the choices made by real individuals in the privacy of their homes, Therefore, an understanding of the characteristics of the utility’s customer base, is useful to help design utility programs, that target the customer’s ordinary daily practices.
This paper summarizes the main results of a method to highlight familial habits by datamining electricity consumption datasets. Target families were participants in a small-scale experiment that resembles a utility led advanced meter infrastructure implementation.
The process highlights load shapes, which occur more frequently for days with similar characteristics. Approximately 80% of the household electrical use can be explained within those load trends. These include: load shape for unoccupied baseline, hot working days, temperate days, cold working and cold weekend days. We conclude with a discussion of possible applications of the electricity consumption trends for feedback and segmentation.

AimRather than being rigid, habitual behaviours may be determined by dynamic mental representations that can adapt to context changes. This adaptive potential may result from particular conditions dependent on the interaction between two sources of mental constructs activation: perceived context applicability and cognitive accessibility.MethodTwo web-shopping simulations offering the choice between habitually chosen and non-habitually chosen food products were presented to participants. This considered two choice contexts differing in the habitual behaviour perceived applicability (low vs. high) and a measure of habitual behaviour chronicity.ResultsStudy 1 demonstrated a perceived applicability effect, with more habitual (non-organic) than non-habitual (organic) food products chosen in a high perceived applicability (familiar) than in a low perceived applicability (new) context. The adaptive potential of habitual behaviour was evident in the habitual products choice consistency acro...

Inductive inference is basic to forensic science. The forensic scientist logically infers ion on cause, history, individuals or place involved in a human event from items at a crime scene. Many times this involves hypothesis testing-These analyses can on the items themselves or on the form and,/or the pattern they present. Examples of the md application of forensic science analyses to archaeological samples will be presented. studies involving a shroud, scrolls and population shifts will be used to illustrate the ion contained in microscopic detail and the use of the habitual nature of some such as sewing, the spiruring of threads and writing. A sub theme of tion, the understanding of disparate requirements and capabilities and the need for integrated and step-by-step approach encompassing the archaeological and the scientific be stressed.

AimRather than being rigid, habitual behaviours may be determined by dynamic mental representations that can adapt to context changes. This adaptive potential may result from particular conditions dependent on the interaction between two sources of mental constructs activation: perceived context applicability and cognitive accessibility.MethodTwo web-shopping simulations offering the choice between habitually chosen and non-habitually chosen food products were presented to participants. This considered two choice contexts differing in the habitual behaviour perceived applicability (low vs. high) and a measure of habitual behaviour chronicity.ResultsStudy 1 demonstrated a perceived applicability effect, with more habitual (non-organic) than non-habitual (organic) food products chosen in a high perceived applicability (familiar) than in a low perceived applicability (new) context. The adaptive potential of habitual behaviour was evident in the habitual products choice consistency acro...

Evidence suggests that rational alternatives do not necessarily drive the choices made by real individuals in the privacy of their homes, Therefore, an understanding of the characteristics of the utility’s customer base, is useful to help design utility programs that target the customer’s ordinary daily practices. This paper summarizes the main results of a method to highlight familial habits by datamining electricity consumption datasets. Target families were participants in a small-scale experiment that resembles a utility led advanced meter infrastructure implementation. The process highlights load shapes, which occur more frequently for days with similar characteristics. Approximately 80% of the household electrical use can be explained within those load trends. These include: load shape for unoccupied baseline, hot working days, temperate days, cold working and cold weekend days. We conclude with a discussion of possible applications of the electricity consumption trends for fe...

Materiálový príspevok upriamuje pozornosť na problematiku reflexie samovrážd vo vidieckom prostredí – na príklade horehronskej obce Telgárt. Autorka sa zameriava na druhú polovicu 20. storočia s presahom do súčasnosti. Obsahovo a tiež významovo mnohorozmerný pojem samovraždy približuje z viacerých aspektov – a to z teologického hľadiska, z hľadiska vzťahu a postojov obyvateľov konkrétnej lokality k samovražde a k samovrahovi, venuje sa aj problematike pohrebných obyčají súvisiacich s pochovaním takého jedinca. Práca vychádza z materiálu zozbieraného etnografickým terénnym výskumom v obci Telgárt (okres Brezno).

This paper is mainly intended to provide some insights into the relationship between the aesthetic dimension, human practical/habitual knowledge and the environment (broadly understood); more specifically, I shall shed some light on that variety of problems, issues and questions that arise when we examine role and functioning of our human aesthetic attitude – considered as an anthropological constant result of both biological evolution and cultural evolution and which involves, in its exercise, an intimate relationship between the organism and its environment – within the context of today's environmental crisis.

By resolutely getting to the core of Ukraine’s post-Soviet issues, Zelenskyy can, moreover, provide a model for other former republics of the USSR. With regard, for instance, to gender balance in state organs, most post-communist countries still lack far behind Western countries. A deep transformation in the composition and functioning of the political class of as large a country as Ukraine could – in distinction to earlier progress in, among others, the three Baltic countries – not be easily ignored by politicians and intellectuals in the successor states of the outer and inner Soviet empire. Western embassies and donors should, therefore, insist on Kyiv’s completion of the current reset in the make-up and structure of the Ukrainian political class.

In 1589, frescoes were painted by Vitruvio Alberi on the ceiling of Cardinal Altemps’ studiolo in his roman palace. These frescoes displayed scenes from the life of the Virgin and Christ. In the center of the ceiling, he painted a copy of the Madonna della Clemenza, a famous icon found in the Basilica of Santa Maria in Trastevere, which was to be moved to the newly adorned Altemps chapel in the said church. In this paper, I argue that the cardinal was seeking his Salvation by including a copy of the icon, known for its mercy, in his studiolo, a condition obviously guaranteed by the daily repetition of the prayers said in front of it.

Every day, as required in the Roman Breviary, the cardinal had to recite psalms, of which some are requests for intercession. Because of its decoration, the studiolo was probably the room where he achieved these prayers. Moreover, the cardinal had to get across the studiolo to access the loggia. Considering the studiolo’s and the loggia’s decoration altogether, we suggest that they form a group of spaces which enables the Cardinal to recite and perform meditations to secure his Redemption. By associating private devotion to the studiolo, a function that has rarely been assigned to this room, this paper suggests a new understanding of the private devotional practices of cardinals in Counter-Reformation Rome.