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This article makes a case for examining dying person's visions during wakefulness and their dreams during sleep as separate and unique phenomena. The reason being that the mode of experience, for example, being visited by a deceased loved one while awake and conscious vs having a deceased loved one appear in a dream while asleep, may have a different impact on the dying person. A better understanding of the content and impact of waking visions and sleeping dreams, respectively, may be beneficial to both dying persons and their families. [ABSTRACT FROM AUTHOR]

Background Objectives Methods Results Conclusion One in three people with psychosis experience visions. However, little is known about what people see, and current treatments have limited benefits.To improve the understanding and treatment of visions, this study explored the phenomenology of visions in people with psychosis.Twelve people with psychosis participated in semi‐structured interviews. Reflective thematic analysis was used.Three main themes were generated covering important aspects of phenomenology: ‘Content’, ‘Coherence’ and ‘Quality’. The first theme ‘Content: People see people’, demonstrated that the most distressing visions were of people. The second theme ‘Coherence: Visions of people who behave like people’, captured how visions were coherent with real human behaviour, often by being multimodal experiences that spoke to and touched the observer. The third theme, ‘Quality: They look too real’ highlighted the compelling sense of authenticity of the visions, making them indistinguishable from reality.Visions represent what we expect to see in everyday life: people, who act and look real. This powerful combination provides insight into the absorbing and all‐encompassing nature of visions and their impact on participant's lives. The framework of ‘Content’, ‘Coherence’ and ‘Quality’ provides guidance to support clinicians and researchers to better explore the phenomenology of visions in psychosis. [ABSTRACT FROM AUTHOR]

Having a vision and being able to imagine socially and ecologically just alternatives can motivate people for societal transformation. However, which psychological processes drive this link between the mental accessibility of societal alternatives and collective action? We hypothesized that collective efficacy beliefs and politicized identification form two pathways mediating the effects of cognitive alternatives on high‐cost activist behaviour. Two studies and a pooled analysis tested these hypotheses longitudinally. Data were collected in two field settings: a climate camp and an online conference on socio‐ecological visions. In line with our assumptions, and across three of the four analysed timeframes, latent change score modelling showed that changes in cognitive alternatives predicted changes in collective efficacy beliefs and social movement identification, which in turn, predicted changes in collective action intentions. We found clear evidence for our hypotheses in the short term and mixed evidence in the long term. Additional analyses including participative efficacy showed no relevant effects. We concluded that the ability to envision social change may foster a sense of agency as members of social movements. These processes linking imagination to activism are less about individual efficacy than about realizing the collective possibilities for change and identifying with the groups enacting it. [ABSTRACT FROM AUTHOR]

Background Post-traumatic stress disorder (PTSD) has been shown to predict psychotic symptomology. However, few studies have examined the relative contribution of PTSD compared to broader post-traumatic sequelae in maintaining psychosis. Complex PTSD (cPTSD), operationalized using ICD-11 criteria, includes core PTSD (intrusions, avoidance, hyperarousal) as well as additional "disturbances of self-organisation" (DSO; emotional dysregulation, interpersonal difficulties, negative self-concept) symptoms, more likely to be associated with complex trauma histories. It was hypothesized that DSOs would be associated with positive psychotic symptoms (paranoia, voices, and visions) in daily life, over and above core PTSD symptoms. Methods This study (N = 153) employed a baseline subsample of the Study of Trauma And Recovery (STAR), a clinical sample of participants with comorbid post-traumatic stress and psychosis symptoms. Core PTSD, DSO and psychosis symptoms were assessed up to 10 times per day at quasi-random intervals over six consecutive days using Experience Sampling Methodology. Results DSOs within the preceding 90 min predicted paranoia, voices, and visions at subsequent moments. These relationships persisted when controlling for core PTSD symptoms within this timeframe, which were themselves significant. The associations between DSOs and paranoia but not voices or visions, were significantly stronger than those between psychosis and core PTSD symptoms. Conclusions Consistent with an affective pathway to psychosis, the findings suggest that DSOs may be more important than core PTSD symptoms in maintaining psychotic experiences in daily life among people with comorbid psychosis and cPTSD, and indicate the potential importance of addressing broad post-traumatic sequelae in trauma-focused psychosis interventions. [ABSTRACT FROM AUTHOR]

Psychiatric literature about when instances of voice hearing should be regarded as religiously inflected psychopathology and when they should be regarded as religious experiences sometimes presupposes that a person's experience can only be either psychopathological, or else a genuine religious experience. In this paper I will consider an alternative: the possibility of a both–and account. A both–and account might involve the idea that a religious experience causes psychopathology, or is psychopathology, or that people open to religious experiences may also be susceptible to psychopathology. After arguing that these are either problematic or under-evidenced, I will argue for another version of a both–and account: that genuine religious experience can arise out of situations involving psychopathology. I will also point to some of the clinical and pastoral implications of my view. [ABSTRACT FROM AUTHOR]

This article proposes that designers can enhance and extend the efforts for social change by transforming concepts of equity and justice into material, informative, and interactive experiences. The framework introduced here outlines six orientations for evoking future outcomes in the present moment. These orientations stem from a synthesis of techniques from disciplines with varying perspectives on world-building (rhetoric, theology, political science, and art). It identifies multiple ways to evoke the future in the present. Shared and iterated through a series of workshops in racial justice contexts, the framework offers a structure for advocates to recognize how they are already building better worlds and how they can translate future visions into near-term communication pieces that engage people in their mission. [ABSTRACT FROM AUTHOR]

In a rapidly changing world, leaders are constantly searching for effective ways to motivate employees and drive change. Management scholars agree that an essential tool for inspiring and motivating employees is to communicate a clear vision of the future. Yet, there remains a significant gap in understanding how and why visions actually move individuals to action. The current study investigated the effects of visions on goal-pursuit in comparison to merely listing a "superordinate goal." We argue that visions, that are high in mental imagery, are motivationally effective because (a) visions evoke positive affect, (b) vision-evoked positive affect spills over to goals derived from the vision, leading to affectively charged goals, (c) affectively charged goals are predictive of increased commitment, and (d) increased commitment contributes to goal progress. In a first experimental study (N = 128), the findings suggest that visions and vision-derived goals were both higher in positive affect than our control condition. In a second experimental study (N = 323), we replicated our results from Study 1. In addition, we extended these findings and showed that visions predict goal progress via vision-evoked positive affect, positive anticipatory affect related to prospective vision-derived goal attainment, and goal commitment. Taken together, our studies contribute to research on visions and goals by showing that visions exert their motivational effects by affectively charging activities related to them. From a practical perspective, our studies highlight the importance of visions as an effective tool in motivating work-related behaviors. [ABSTRACT FROM AUTHOR]

COVID-19 crisis reaffirmed the power of a few companies to scale up production for mRNA vaccines, which created injustice as a few nations in the developed world benefited first from available vaccines, while LMICs waited at the back of the queue. Initiatives such as the South Africa mRNA tech transfer hub sought to address these concerns. The article engages in an analysis of the different visions that underpin the current vaccine innovation system and the South Africa tech transfer hub. I argue that the dominant vision of global scalability by pharmaceutical companies which are ‘too big to fail’ limits the transformative potential of the hub and I propose ways in which responsible governance coordination can address some of the failings of the system.

Editorial for the April issue, 2024.

The symbol is one of the activities of human thought that has been used since ancient times to express ideas and feelings, and the artist sought to represent them through different ages on the products of their artworks loaded with aesthetic meanings in their philosophical concepts and expressive artistic value, so man began to realize what is around him from the manifestations of nature, he sought to find a way to express himself and his needs, realizing some of the new meanings suggested by creatures, and discovering a vocabulary with symbolic meaning to express them. Throughout the ages, the symbol has become expressive and artistic connotations that help building and form the culture of the practicing artist and the receiving connoisseur. Thus, building his artistic and visual language and enriching his vision by analyzing and comparing symbols in different eras. By tracing the aesthetic and artistic formulations of symbols in some ancient arts, they can be used with the eye building as a symbol to develop contemporary design visions, by achieving the design and aesthetic foundations as well as the different formal relationships between the constituent elements of the works of art (designs). To evoke in the same scenes sensory impressions and expressive connotations by combining aesthetic dualities "eyes and symbol" "heritage and contemporary" through formal arrangements of lines, shapes, spaces, elements and colors. In addition to the technical effects of tools and materials and the use of atypical media (chlorine) with an emphasis on rhythms, repetitions and harmonies to enrich the artistic and design field. Therefore, the researcher seeks to uncover: the aesthetic of the construction of the eye and the symbol to develop a contemporary design vision. The aesthetic and semantic dimensions of the ancient heritage arts and its forms, symbols and connotations in the implementation of decorative designs of a special nature, and the use and experimentation of chlorine as an expressive medium, including revealing the artistic and technical capabilities of the artwork (decorative designs) in a way that contributes to enriching the expressive aspect.

Judge Karen Atala framed her child custody case against the Chilean Supreme Court within Indigenous Mapuche "shamanic justice," the "spirit of the law," and human rights. We analyze what Atala's case contributes to the literature on sexual diversity, sorcery, and the spirit of the law in both Chilean and Mapuche histories of justice. The case engages the spirit of the law in two senses. First, it reveals the lack of separation between religious and secular law, demonstrating that religion is profoundly embedded in the law, both for the state and for the Mapuche. Second, it refers to the intention behind the law and its interpretation and enforcement, which haunts even the most literalist, fundamental, secular visions of law. After her spiritual transformation, Atala practiced the spirit of Mapuche customary law in the courts but formally justified her judgments using the letter of the Chilean law, demonstrating a fluidity between law and spirituality. [ABSTRACT FROM AUTHOR]

The physical resurrection of Jesus is one of the primary tenets of Christianity. In modern times this doctrine has been questioned with a variety of different approaches. One of those approaches is the assertion that because the Jews in Palestine during the first century were part of a polyphasic culture, the resurrection was only a culturally-approved conceptualization of visionary experiences outside of time and space. This article discusses this position and explains the complications of such an assertion. This includes first defining and elucidating the characteristics of a polyphasic culture and then examining first-century Judaism within that framework. This paper will further argue that the Jews in first-century Palestine distinguished between different types of extraordinary experiences and exhibited high degrees of skepticism when warranted, especially in regards to the resurrection of Christ. [ABSTRACT FROM AUTHOR]

The history of the Jewish press can be studied both as a mirror and as a motor. The former looks back on the relationship between history and culture. It lends itself to the purpose of curation and retrieval and implies an agreed Jewish historiography. The latter method is forward looking. It suggests a more holistic approach, reaching beyond the identification of individual titles, and encourages a mapping of the overall Jewish press landscape in terms of cultural and economic capital, marginal initiatives, cross referencing, and the identification of trends. This article embarks on the latter approach. Presupposing that public discourses do not just reflect or represent social entities and alliances, but also construct or constitute them, I focus on the visionary character of Jewish periodicals and on their transformative function. [ABSTRACT FROM AUTHOR]

Navigating the complexities of the 21st-century educational landscape highlights the imperative for a more profound exploration of ethical leadership. This study delves into the perceptions of future educational leaders on their ethical values, visions, influencing factors, and strategies for implementing ethical leadership in the 21st century. Employing a qualitative exploratory design, this research meticulously captures nuanced perspectives from a cohort of six participants. These individuals were selected through purposive and voluntary sampling, focusing on those currently enrolled in postgraduate programs specializing in leadership. The findings of the thematic analysis of transcribed indepth interviews highlight a transformative shift towards holistic, student-centered approaches, emphasizing equity, inclusivity, transparency, and adaptability. Moreover, the participants envision environments fostering inclusivity and advocate for transparent communication while recognizing ethical leadership as an ongoing, adaptive journey. Influenced by personal beliefs, experiences, and global trends, they stress personal integrity and the translation of values into actionable strategies within educational settings. This study contributes valuable insights, emphasizing integrating personal values into institutional practices to foster inclusive, ethically responsible educational environments. Additionally, it underscores the need for future research to explore the practical implementation of identified ethical values and assess their impact on student outcomes and institutional culture across diverse educational contexts. [ABSTRACT FROM AUTHOR]

This article introduces the Latter-day Saint "legend of the naked dead," which in the late nineteenth and early twentieth centuries was a widely known story emphasizing the importance of proper burial, including the ritual clothing of the dead. The ceremonial robes and garments that Latter-day Saints wear in temple services are also worn in the grave. In these stories, apparitions appear to the living to coax them to fix some error in their burial clothing. The legend cycle emphasizes the place of the family in caring for their dead, the significance of these rituals, and, of course, the continuing connections between the living and the dead, while simultaneously reinforcing the expectation for Latter-day Saints to always wear the garment under their secular clothing. Historically, some have viewed the practice of wearing the garment as onerous and altered their garments for purposes of comfort or fashion. The legend of the naked dead assures Latter-day Saints that there is purpose in this tradition that transcends even death. [ABSTRACT FROM AUTHOR]

The mystical thinker Muhyi al-Din ibn 'Arabī (d. 638/1240) had many audiences with the dead. This article explores who Ibn 'Arabī interacted with, and how. Usually as dreams and visions, the meetings Ibn 'Arabī had with messengers were generally at key milestones in his life, or to confer particular distinctions upon him. A special subset of these visions was of Prophet Muḥammad specifically, and these were to derive a legal ruling from him, or because he was under the special care of the Prophet. Conversely, the audiences he had with departed saints were largely to do with more quotidian issues, either regarding his relationship with spiritual masters, or to correct a misapprehension about someone. Finally, but more seldom, he had physical interactions with corporealised spirits from beyond. As these betrayed a higher rank than mere visions, they were reminiscent of his audiences with messengers in that they confirmed his exalted spiritual rank. [ABSTRACT FROM AUTHOR]

Copyright of Teología is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of ABHATH is the property of ABHATH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Historians invariably frame the early life of Laloeshiga, more commonly known as Tenskwatawa, the Shawnee Prophet, as one of unmitigated chaos and disorder. He emerges in scholarly literature as a ne'er-do-well: failed hunter and warrior, adulterer and wife beater, penurious healer, and dissolute alcoholic. A near-death experience during the winter of 1805 triggered visions that led to his rapid rise to religious authority in the revitalization movement he led with his brother, the famed Shawnee leader Tecumseh. Newly discovered sources and systematic review of older ones reveal a vastly different origin story. None of the supposed facts of the Prophet's early life, character, or visions can be substantiated by the documentary record. Scholars have worked for decades in the shadow of dubious nineteenth-century biographies and twentieth-century social theories that translate charismatic religion into narratives of medical pathology or social stress. Cutting through the tangle of myth and misinformation obscuring the Shawnee Prophet's origins, the following argument attempts to clear a path toward a new understanding of Tenskwatawa's prophetic career grounded in recent theories of religion as presence. [ABSTRACT FROM AUTHOR]

Le présent article consiste à souligner la variabilité interculturelle que présente le conte-type 709 de la classification internationale Aarne-Thompson. Pour ce faire, deux versions sont mises à l’examen : la fameuse version écrite des frères Grimm "Blanche-Neige" et une version marocaine intitulée "Lāllā ḫellāl la verte", collectée dans la tribu d’Ouled Youssef dans la région de Boujaad au Maroc. A travers une démarche comparative, nous tenterons de relever la spécificité de l’oralité locale à travers les figures investies et leurs portées culturelles. L’approche choisie nous permettra de comprendre comment le conte populaire se dresse comme un construit culturel qui saurait colporter des visions de monde différentes.

The specific aim of this article is to interpret Ntsikana’s kraal vision by considering the vision narratives or experiences found in Acts of the Apostles. In 1987, J.B. Peires interpreted this vision as a mere ‘hallucination’ and further argued that there was nothing Christian about it, stating that Ntsikana had experienced a mystical vision, like any other heathen diviner. This article partly differs from this interpretation, and an argument is pursued that in South African church history vision narratives have led to ‘conversion(s)’ of many church leaders, including Ntsikana, and have subsequently shaped the direction of the church, especially the African indigenous churches. It is noted that the writer of Acts employed visions more frequently than any other author in the New Testament and that at strategic places throughout his work, Luke reported epiphanies in which God, or a divine agent, appeared and guided the course of events. These experiences, as reported by Luke, are not far from what Ntsikana experienced and should therefore be read as constituting the act of God in an African context. Intradisciplinary and/or interdisciplinary implications: The study has significance for Church history, African traditional religion and the New Testament. It is undertaken within (intra-) the African traditional and Christian religions discourse, with an interest in Church History that combines philosophical and theological approaches, especially with reference to South African sociopolitical and ecclesiastical contexts. The research builds on the existing Church history and New Testament discourses.

The objective of this paper is to explain the definition of conceptismo as a literary and social movement with its most relevant characteristics, illustrated in "The Visions" of Francisco de Quevedo, one of the key baroque authors of the Spanish literature, through analyzing the initial vision - The Last Judgment. This cycle was written between the years 1606 and 1623 in the Spanish monarchy, a country filled with contrasts and enormous social differences. In each of the five Visions, Quevedo criticizes the social situation and the prominent archetypes of the Spanish society. The piece was written implementing sharp language, enriched with metaphor, contrasts, hyperbole and caricatures wrapped in satire: expressed both in discrete and bold manners. These artistic choices give unique literary nuances to the literary text and help the reader easily imagine Quevedo's world. A world in which everything is possible, even the equal treatment of the rich and the poor, leastwise after death. Both an absolute conceptualist and a strong satirist, Francisco de Quevedo does not miss a single opportunity to highlight injustices and make fun of what he considers relevant in the social sphere, treating the physical as the most visible, while paying the greatest attention to the moral aspects. Through a comparative study of the corpus chosen for this paper, forming conclusions about the social status in the Kingdom of Spain is expected, as well as a better understanding of its illustration through the artistic and literary choices of the author. Due to the detailed descriptions of the human nature and behaviors, which can be seen as universal archetypes, Quevedo's "Visions" maintain their relevance to this day, as well as capture the attention of the contemporary reader.

Daniel sees Antiochus IV Epiphanes as a latter-day Alexander. When interpreting Antiochus's death, the author draws on a Ptolemaic court tale of an animal prodigy that foreshadowed Alexander's own demise (Liber de Morte Testamentumque Alexandri Magni). Extensive and specific commonalities between Daniel and Liber de Morte suggest that MT Daniel, no less than the OG version, originated in Egypt. Intended readers are the maśkîlîm who fled there during and after the Antiochene crisis. While the visions interpret the death of Antiochus, the tales speak to the maśkîlîm's hopes for a new life under Ptolemy VI. This paper advances scholarship by proposing that inspiration for Daniel's Babylonian court setting, and for its apocalyptic imagery, came to our author courtesy of the Ptolemies, a Greek dynasty who used a birth anomaly tale set in Babylon to drive their political agenda in Egypt. [ABSTRACT FROM AUTHOR]

Many contend that end-state planning is no longer either acceptable or feasible. However, outside the formal planning system, communities do conceive radical proposals for the places they live in. Our paper makes a plea for a renewed appreciation of Utopias by revealing the diversity of such imagined futures of a place. By means of a review of the nature of 12 locally emerging Utopias in the Netherlands, combined with a literature review, we propose to use spectra to characterise imagined futures, bringing nuance to the debate and a re-appreciation of the transformative power of Utopian stories about futures of places. [ABSTRACT FROM AUTHOR]

Copyright of Cuestiones Teológicas is the property of Cuestiones Teologicas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Critic and literary historian of indisputable importance in shaping the overall picture of the evolutions recorded in the Romanian literary realm in the last six decades, Eugen Simion did not have (as well as, moreover, most of his colleagues in the critical magistracy belonging to the same generation of creation) a specific, unique or preferred critical „method”, rigid, firm and easy to detect and define. This apparent lack of method is actually the result of mastery in methodological synthesis and the effect of an inspired positive eclecticism. The critic has happily combined or joined together methods and perspectives, with admirable results, he has constantly shown concern to identify and choose, for each particular case of the development of his critical approach — that is, for each critical text, for each work or group of works or section of a larger work etc. — , the formula of criticism, the angle of approach, the perspective and the methodological panoply, that is, in a word, the most suitable „method”. He practiced an aesthetic assessment criticism, using in an opportune manner the tools offered by the scientific approach, he followed the historical-literary foundation of the aesthetic judgment, but also the clarification of some theoretical aspects, especially regarding the author-work relationship or the relationship between biography and the literary text, he revalued and reinvented, productively, the biographism, he did not avoid the appeal to the advantages of erudition and documentation, the use of the “weapons” of typology, the recourse to social-historical contextualization, the recourse to aspects related to narratology, etc. The carousel of angles and means of approach, their diversity and complementarity, happily compete for the meaningful outline of „total” critical approaches, of an impressive methodological synthesis, giving the feeling of completeness. The text of the communication tries to give an account of the way in which these procedures of the critic manifested themselves at the level of some of his books.

Background: As the incidence of heart failure in developed countries is on the rise, mechanical circulatory support (MCS) often remains the only treatment option for patients with end‐stage heart failure and is well established worldwide. Even though VAD coordinators play a key role in VAD programs, their responsibilities and daily duties are not clearly defined and characterized. Recently published data from the first 5‐year multicenter clinical trial assessing experience with the HeartMate 3 left ventricular system (Abbott, Abbott Park, IL) show an overall survival of 61% at 5 years. When it comes to possible improvements to these systems, it is necessary for developers not only to know the status quo but also to determine and consider the visions and wishes of those individuals who take care of patients, provide education and deal with possible complications. This would be helpful a meaningful effort towards implementing a standard of care. Methods: To fill this knowledge gap, we conducted an online survey using the SurveyMonkey tool, addressing representatives of programs implanting VADs worldwide. Representatives answered a standardized block of 14 questions and were asked to provide responses within 3 months. Results: A total of 91 VAD coordinators from centers of various regions of the world completed the survey. The majority came from European countries. The numbers of patients followed up by the centers ranged from <20 to 390 patients. The majority of VAD coordinators had a nursing background (68%). Seventy‐seven percent of the centers operate a 24‐h hotline and 3‐monthly visits to the outpatient department are most common. Fifty‐nine percent of the centers do not use an infection scoring system for driveline wound care. The majority of the centers indicated that an optimized follow‐up concept including wound care, medication, and social care is crucial and the key issue for an improved outcome. Smaller components and intensified psychosocial support ranked highest in questions about how to improve quality of life. Surprisingly, the future prospects of telemetric monitoring were not rated high in significance. Conclusions: There is a wide variability in the composition and tasks of VAD programs worldwide. Implementing a standard of care and improving psychosocial care as well as equipment is regarded most important to improve outcomes and quality of life. From the point of view of those responsible, the significance of telemetric monitoring seemed overrated. [ABSTRACT FROM AUTHOR]

This article conceptualizes and discusses change in music teacher education. Results from the FUTURED research project provide the starting point for the article. The project explored various dimensions of change within the music education programs in Norwegian generalist teacher education. In this project, change was regarded as having a transformative capacity closely related to co-construction and complexity. Telling new stories about education, and thereby imagining different educational realities, may be seen as a possible trigger for change. In this article, therefore, the authors contrast the current situation against an imagined reality to create a heuristic framework for a critical discussion of change. Based on a meta-analysis of research findings, the authors propose a vision for a future music teacher education, which they then use to highlight and discuss several intersecting dimensions of educational change: values and traditions, demographics, educational practices, curricula, and society. [ABSTRACT FROM AUTHOR]

The mystical thinker Muhyi al-Din ibn ‘Arabī (d. 638/1240) had many audiences with the dead. This article explores who Ibn ‘Arabī interacted with, and how. Usually as dreams and visions, the meetings Ibn ‘Arabī had with messengers were generally at key milestones in his life, or to confer particular distinctions upon him. A special subset of these visions was of Prophet Muḥammad specifically, and these were to derive a legal ruling from him, or because he was under the special care of the Prophet. Conversely, the audiences he had with departed saints were largely to do with more quotidian issues, either regarding his relationship with spiritual masters, or to correct a misapprehension about someone. Finally, but more seldom, he had physical interactions with corporealised spirits from beyond. As these betrayed a higher rank than mere visions, they were reminiscent of his audiences with messengers in that they confirmed his exalted spiritual rank.

Decarbonising heat is critical for achieving climate change targets and reducing CO2 emissions. The U.K. Government has outlined actions to support the decarbonisation of heat, emphasising the importance of a place-based approach and undertaking action at localised scales. This paper focuses on Greater Manchester, a city region in North West England, with a strategic vision of achieving carbon neutrality by 2038. To support the achievement of this vision, Local Area Energy Plans (LAEPs) have been developed for the city region's 10 local authorities with this providing a useful case study for understanding the challenges of implementing localised, place-based domestic heat decarbonisation actions. Drawing upon 34 semi-structured interviews with stakeholders associated with Greater Manchester's low-carbon agenda, this paper discusses the disjuncture between Greater Manchester's vision for domestic heat decarbonisation and the implementation of the actions outlined. Three sites have been identified where the disjuncture between the strategic vision and its implementation materialises. Each of these sites of disjuncture – priorities and needs, procurement, and shifting heating expectations and practices – are discussed in turn. The disjuncture present is shown to exclude certain members of society from engaging in decarbonisation practices, and acts as a barrier to the achievement of Greater Manchester's vision for domestic heat decarbonisation. This paper advances understandings on the barriers to achieving place-based decarbonisation visions, and furthers the conceptualisation of 'just transitions'. The identification of sites of disjuncture can be applied to other strategic visions and their implementation. [ABSTRACT FROM AUTHOR]

In the 11th–12th centuries, extreme ascetic practices reappeared in Western Europe, in particular, the wearing of hauberks and heavy iron chains, associated with penitence and eremitism. This article discusses the charisma of three ascetic saints of the 12th century: Bernard the Penitent (d. 1182), Wulfric of Haselbury (d. 1154/55), and Godric of Finchale (d. 1170). Their hagiographies were written shortly after their death. The authors emphasize that they were revered as holy men already in their lifetime. Their charismatic power was revealed by miracles of healing and prophecy, sometimes in visions. The manifestations of their charisma continued and even increased after their death and were transmitted and spread through their relics. Their mortifications and the signs of their holiness are comparable to those of the stylites and other hermits of Syria of late Antiquity. [ABSTRACT FROM AUTHOR]