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Summarization: In an increasingly urbanizing world, governments and international corporations strive to increase the productivity of cities, recognized as economy growth hubs, as well as ensuring a better quality of life and living conditions to citizens. The urban environment has been associated with citizens' human health and wellbeing, such as infant mortality, emotional health, and psychopathology, infectious disease risk, nutrition, and obesity. Moreover, citizens suffer from various environmental hazards such as pollution, overcrowding, poor sanitation, inadequate waste disposal, and insufficient access to safe drinking water. Nature-based solutions, when integrated into the urban environment, in the form of parks, green spaces, blue spaces, and biodiversity, may have a positive effect on the health and wellbeing of citizens. The present paper aims to review and analyze the impact of nature-based solutions on citizens 'health and wellbeing. More than fifty case studies are categorized and discussed versus their psychological and physiological effect. The analysis shows that people's proximity to natural environments is associated with lower stress, faster recovery from psychological events, improved air quality, reduced urban overheating, and increased level of physical activity. Therefore, nature-based solutions can contribute to a considerable reduction of urban life depression and provide alternative ways of overcoming negative impacts on health. ; Presented on: Energy and Buildings

Since the appearance of Derrida's Specters of Marx: The State of the Debt, the Work of Mourning and the New International in 1994, there has been an outpouring of writing in cultural studies around the themes of hauntology and spectralities. This article asks broadly whether a form of hauntology has emerged within anthropology; if so, when and how it has appeared; and what constitutes such a field as distinctive. This article asks what comprises being haunted as a specific affective state within anthropological writing, what theory of the subject is assumed by such writings, and what distinguishes ethnographic analyses that do not dismiss the presence of ghosts as simply cultural beliefs or literary fictions, as is common in cultural studies. It reviews the literature on the haunting remains of traumatic violence, examines writing that juxtaposes hauntological and ontological theorizing, describes the appearance of an incipient hauntological voice within ethnographic writing, and concludes with a discussion of the emergence of a hauntological ethics.

Two experiments examine whether exposure to generic violence can display infrahumanization towards out-groups. In Study 1, participants had to solve a lexical decision task after viewing animal or human violent scenes. In Study 2, participants were exposed to either human violent or human suffering pictures before doing a lexical decision task. In both studies, the infrahumanization bias appeared after viewing the human violent pictures but not in the other experimental conditions. These two experiments support the idea of contextual dependency of infrahumanization, and suggest that violence can prime an infrahuman perception of the out-group. Theoretical implications for infrahumanization and potential underlying mechanisms are discussed.

"This book provides a systematic reading of Martin Heidegger's project of "fundamental ontology", which he initially presented in Being and Time (1927) and developed further in his work on Kant. It shows our understanding of being to be that of a small set of a priori, temporally inflected, 'categorial' forms that articulate what, how, and whether things can be. As selves bound to and bounded by the world within which we seek to answer the question of how to live, we imaginatively generate these forms in order to open ourselves up to those intra-worldly entities which determinately instantiate them. This makes us, as selves, the source and unifying ground of being, even as this ground is hidden from us-until we do fundamental ontology. In showing how Heidegger develops these ideas, the author challenges key elements of the anti-Cartesian framework that most readers bring to his texts, arguing that his Kantian account of being has its roots in the anti-empiricism and Augustinianism of Descartes, and that his project relies implicitly on an essentially Cartesian 'meditational' method of reflective self-engagement that allows being to be brought to light. He also argues against the widespread tendency to see Heidegger as presenting the basic forms of being as in any way normative, from which he concludes, partially against Heidegger himself, that fundamental ontology is, while profound and worth pursuing for its own sake, inert with respect to the question of how to live. The Bounds of Self will be of interest to researchers and advanced students working on Heidegger, Kant, phenomenology, and existential philosophy"--

Objective: This study investigated the effects of workload history (specifically, sudden shifts in workload) on performance. Background: In 1993 the National Research Council identified workload transition as an important concern for human factors researchers. The study of workload history suggests that what an individual has been doing prior to a point in time has an effect on subsequent performance. One trend emerging from workload history studies is that a general decrement in performance is most likely to occur following a decrease in task demand. Method: The 198 participants were randomly assigned to a high-to-low or low-to-high condition. Participants performed a version of the Bakan Vigilance Task while correct responses, response times, and total errors were recorded. Results: Results supported previous research suggesting a workload decrease results in a performance decrement. More importantly, this study reports that either a sudden increase or decrease could lead to a loss in accuracy and a slowing of response time in a longer time course. Conclusion: An explanation of the decrement is offered in terms of adaptation models. In addition, a follow-up study suggested that the decrement is a result of something inherent in the workload shift rather than an effect of fatigue. Application: Workload history (more specifically, a workload shift) has significant implications for many work environments. These implications are particularly salient in occupations where individuals are confronted with varying levels of workload demand, especially safety-sensitive occupations.

This paper discusses theoretical debates regarding small states and their foreign policy and also argues that research should include more analysis of small states' identities and the dominant meanings related to being a small state. Using poststructuralistic theoretical perspective and discourse analysis, two empirical cases – Lithuania and New Zealand – are analysed with attention paid to the meanings of smallness and the ways these meanings are constructed. Empirical analysis follows with suggestions for how future research of small states could be improved.

It is doubtful that our age can lay claim to having formulated a significant moral ideal, but perhaps the most promising candidate is the ideal of pluralism. It involves rejection of the destructive quest for a summum bonum, and the growing recognition that the legitimate ends of life are many, that there is a wide variety of good and admirable lives, and that there is no blueprint drawn in heaven which would provide those who gained access to it with the knowledge of how to live well.The implications of pluralism are many, and some of them are subversive of widely accepted values. The aim of this essay is to discuss one unsettling consequence of pluralism. Pluralism is a thesis about values, and it is part of this thesis that many values are incommensurable and conflicting. It is usual to interpret the plurality of incommensurable values, and the conflicts thereby produced, as obtaining within morality. Incommensurability is taken to hold between moral values, and the resulting conflicts are regarded as moral. Much has been written about this, and I do not propose to add to it. My interest is in discussing pluralism as it affects a particular type of conflict between moral and nonmoral values.Since it will be central to the discussion, I must now indicate what I mean by "moral" and "nonmoral" values. All values derive from benefits and harms to sentient beings, but I shall ignore other sentient beings here and concentrate on benefits and harms for human beings.