Passion

Athlete burnout symptoms are detrimental to athlete well-being. Obsessive passion has been identified as an antecedent of athlete burnout, with basic psychological need satisfaction potentially mediating this process. The aim of the current research was to extend on previous work and examine whether the relationship between passion and athlete burnout was mediated by psychological need satisfaction in a heterogeneous sample. Participants were 120 competitive athletes (M age = 22.04, SD = 5.83) from 21 different sports. Each participant completed the Passion Scale, Basic Psychological Needs in Sport Scale, and the Athlete Burnout Questionnaire. Multiple regression and bootstrapping procedures were used to analyze the data. Passion (harmonious and obsessive) was found to share a significant relationship with sport devaluation but shared no significant relationship with emotional and physical exhaustion and reduced sense of accomplishment. Bootstrapping results suggested that the basic psychological need of autonomy was the only significant mediating variable in the relationship between passion (harmonious and obsessive) and burnout (sport devaluation). Potential antecedents and consequences of athlete burnout, alongside applied and conceptual implications are discussed.

Research on the dualistic model of passion (Vallerand et al., 2003) has investigated harmonious and obsessive passion in many domains. However, few studies have investigated passion for studying and the role passion for studying plays in student engagement and well-being. The present study investigated the relationships between harmonious and obsessive passion for studying and academic engagement (vigor, dedication, and absorption) and burnout (exhaustion, cynicism, and inefficacy) in 105 university students, controlling for the effects of autonomous and controlled motivation. Both harmonious and obsessive passion explained variance in academic engagement and burnout beyond autonomous and controlled motivation: harmonious passion predicted higher dedication and lower cynicism, obsessive passion predicted higher absorption, and both harmonious and obsessive passion predicted higher vigor and lower inefficacy. The findings suggest that passion for studying explains individual differences in students’ academic engagement and burnout beyond autonomous and controlled motivation and thus deserves more attention from educational psychology.

The people of Melbourne are renowned for their ‘football fever’, yet this fever is under-studied. This paper addresses this fever by exploring the loves, suffering, and strange identifications of Australian Football League fans. Building on and complicating Freud's theories of group psychology, I argue that love, or rather two loves, are at the heart of the experience of being a fan. Fans love their club in a manner that incorporates the club into their sense of self, with the club becoming an ideal that is to be served. This love facilitates a particular form of identification where fans experience the club's trials, tribulations and triumphs, as if they too were being subjected to them. Moreover, in identifying with their club through love, the fan also takes on a second love, that of the club's object of desire, the elusive premiership. This is the love of the conquest and pursuit, a love that entails pain and suffering.

Four studies investigated the impact of success and failure information on passionate individuals' performance. Obsessive passion, characterized by a rigid and defensive mode of functioning, predicted greater performance in domains both related and unrelated to the passionate activity in response to exposure to failure information. Conversely, harmonious passion, characterized by a flexible, nondefensive mode of functioning, was found to be unaffected by success or failure information. These performance effects were deeply ingrained, did not require conscious thought, and were automatically activated after unconscious exposure to failure-related words. In addition, the present research evinced that following failure information, obsessive passion predicted increases of performance through its effect on fear of failure. However, performance augmented only when the performance task was framed in such a way that failure would entail important negative consequences for the self and not when framed as inconsequential.

This study analyzes the role of passion in engaging users and how it affects participation in social commerce contexts. Based on extant marketing research, the engagement-generation process is studied in three stages: cognitive (social presence and interactivity), affective (enjoyment and sPassion) and behavioral (spread of sWOM). The results empirically confirm that the cognitive experience and emotional feelings derived from the process boost user participation. At the core of the process, sPassion positively affects the spread of sWOM. Introduction of the new concept sPassion brings new challenges and opportunities to marketing research, helping to develop the concept of engagement and furthering research on WOM valence. Knowing how sPassion is formed and what factors are key to its creation will enable companies to understand the necessary steps to enhance user participation in social commerce contexts.

A B S T R A C T The purpose of this study was to examine the relationship between teacher emphasis on the usefulness of class content and students' harmonious passion, intrinsic motivation to learn, and math achievement in 1170 high school students. Data were analyzed using multilevel structural equation model and results showed support for the hypotheses tested. First, we found that harmonious students perceived passion and intrinsic motivation to learn as different constructs. Second, harmonious passion was positively associated with math achievement. Third, the relationship between harmonious passion and math performance was mediated by intrinsic motivation to learn. Fourth, teacher emphasis on class contents usefulness predicted students' harmonious passion. Finally, findings were discussed in terms of their implications for educational practice and methodological suggestions for future research.

The goal of this article is to interpret some structural aspects of racist hatred in the context of Jean-Paul Sartre's existential phenomenology and his emotion theory. Sartre's theory of emotion interprets emotion as a magical transformation of a complex world. Emotion is a coping strategy. In addition, Sartre introduces a type of affect that is not the result of an active transformation of my world, but rather an affect in which certain aspects of the world reveal themselves as being magical. These affects -- which we call passions -- can be linked to the experience of the "gaze" and the sense of one's own freedom (shame, anguish). The claim is that racism can be understood as a transition from the passions to the magical emotions. There is, however, a type of emotion that Sartre's setback-unreality theory of emotion cannot accommodate. I call these the cognitive emotions. This allows me to draw a contrast between two ideal types of racism: deformation racism and cognitive racism. For each of these types of racisms, I sketch a rough outline of an antiracism strategy.

Love was not born in the West during the twelfth century: the pre-Islamic Arabic poetry of the sixth century testifies to its existence in the ancient Arab world. These poems are well-known among Moors-the population in Mauritania who speaks an Arabic dialect called Ḥassāniyya-and inspire the local poetic forms. Unlike numerous traditions, poetic inspiration of Moorish poets is not spiritual but carnal because it takes root in the desire for a woman, who taste like Baudelaire's Fleurs du Mal. Love poems in Mauritania are not the privilege of a handful, they are primaly composed with the aim of reaching the woman's heart, like bedouin pre-islamic poetry. So her first name, her body, her qualities and defects, from erotized become poetized. In the Moorish society of Mauritania, the sphere of seduction and passion, very often poetized, coexists in parallel with the marital sphere. It is thus never his wife to whom the poet addresses his poetry but another woman that he desires. The lover's figure is a feminized figure, because he can no longer control himself and is subject to a passion that is annihilating him. However, even when the man is in this state in the seduction phase, marked negatively with passivity and suffering, it is only a temporary situation that represents minor harm on the way to conquering the woman and gaining a dominant position over other men. Courtship has commonly been a male prerogative, while women are often not supposed to manifest their desires except in an indirect way. The fact that the man is considered the desiring subject and the woman the desired object is a major cross-cultural gendered element which justifies men's appropriation of women's bodies.

The Dualistic Model of Passion (Vallerand, 2010) regards passion as a strong inclination toward a self-defining activity that one loves, values, and in which one invests a substantial amount of time and energy. The model proposes two distinct types of passion, harmonious and obsessive, that predict adaptive and less adaptive outcomes, respectively. We hypothesized that individuals relatively high on explicit self-esteem would experience higher levels of harmonious passion, given their implementation of adaptive self-regulatory strategies. Individuals relatively low on implicit self-esteem, on the other hand, would experience higher levels of obsessive passion, given their ego fragility and defensiveness. Participants completed the Passion Scale, the Rosenberg Self-esteem Scale, and the self-esteem Implicit Association Task. Path analyses revealed that, consistently with hypotheses, explicit self-esteem positively predicted harmonious passion, whereas implicit self-esteem negatively predicted obsessive passion.

Objectives: To examine the relationship between passion (i.e., love for an activity that is valued for which
and a great deal of time is invested) for exercise and exercise dependence symptoms.
Design: A cross-sectional correlational survey design was utilised.
Method: A total of 480 participants (n = 275 females, n = 205 males; Mage = 18.58, SD = 1.66) completed the Leisure Time Exercise Questionnaire (Godin, Jobin, & Bouillon, 1986), the Passion Scale (Vallerand et al., 2003), and the Exercise Dependence Scale-Revised (Hausenblas, Symons-Downs, & Nigg, 2004). Path analysis using structural equation modelling was used to assess the relationships between passion and exercise dependence.
Results: Path analysis using structural equation modelling via AMOS 20.0 (Arbuckle, 2011) revealed that harmonious passion (i.e., being in control of the activity and deciding when and when not to engage in it) was positively related to the exercise dependence dimensions of time and tolerance. On the other hand, obsessive passion (i.e., an internal compulsion to engage in the activity even when not appropriate to do so) was positively related to all seven exercise dependence dimensions: time, tolerance, withdrawal, continuance, intention effects, lack of control, and reduction in other activities (CFI = .91, RMSEA = .05,
SRMR = .06).
Conclusion: An empirical relationship has been established to support the proposed theoretical link between passion (harmonious and obsessive) for exercise and exercise dependence dimensions.

Having an appreciation for the subject, their students and what the subject can offer their students has both cognitive and emotional dimensions for teachers. This paper uses empirical data to explore the efficacy of a Deweyan inspired framework called “Aesthetic Understanding” to scrutinise relationships between teacher knowledge, identity and passion. The paper uses case study data of three teachers of maths and/or science generated from a video study to illustrate the relationships between the three elements of Aesthetic Understanding. The need to value the aesthetic dimensions of teaching when examining the subject-specific nature of secondary teaching is discussed.

The article discovers which events and persons of the Old testament are transmitted to us as Mary’s pre-images by Slovene religious hymnals in different periods of the Catholic Church. Her well-known pre-images are the Tower of David and the Ivory Tower, a spiritual vessel, a chest of peace, a lily, a rose without thorns, a fountain of grace, while comparisons with the Old Testament figure of Eve express a negative connotation, especially in the Baroque period. In Baroque eschatological songs, which aroused fear and condemnation, contempt for Jews (including Muslims) is often seen; these songs began phasing out of the liturgical use in the Church in the Age of Enlightenment. The theme of the collective guilt of the Jews for Christ’s suffering and death is most vividly illustrated by the Passion Songs.

Critics have suggested that deliberative democracy reproduces inequalities of gender, race, and class by privileging calm rational discussion over passionate speech and action. Their solution is to supplement deliberation with such forms of emotional expression. Hall argues that deliberation already inherently involves passion, a point that is especially important to recognize in order to deconstruct the dichotomy between reason and passion that plays a central role in reinforcing inequalities of gender, race, and class in the first place.

""In his « little Treatise in English» on Human nature (1640), and, later, in Leviathan (1647 – 1650), Thomas Hobbes examines and redefines the passions. Basing his argument upon the concept of motion, he conceives them as thoughts: passions are nothing but perceptions, which transit through the brain, and then move towards the heart. There they cause various sensations of pleasure or pain, by helping or hindering « vital motion ».
Anger, Hobbes claims, is a break-through in front of a sudden opposition, not the response to an outrage, as the Ancients had erroneously claimed. « Courage, in a large signification, is the absence of fear in the presence of any evil whatsoever; but in a stricter and more common meaning, it is contempt of wounds and death, when they oppose a man in the way to his end. Anger (or sudden courage) is nothing but the appetite or desire of overcoming present opposition. It hath been commonly defined to be grief proceeding from an opinion of contempt; which is confuted by the often experience we have of being moved to anger by things inanimate and without sense, and consequently incapable of contemning us. » (Leviathan, I, 6, 1-2.  Cf. Human Nature, VII, 1-2).
The definition of 'orge', as the grief for an undeserved slight, joined to the wish to retaliate, comes from Aristotle’s 'Rhetoric', a text Hobbes not only knew, but also translated. Anger was, for Aristotle, the political passion par excellence. It is because we are insulted that we revolt, and that our revolt is justified. It is in anger that we commit tyrannicide. Be it a tumultuous explosion or a long lasting grudge, ire is by definition the reasoned answer of a social actor, who suffers in his body as well as in the social image that he has  created for herself, and on behalf of justice: one does not recognize this person for that which he wishes to be considered. The gender mark is intended, given the heroic context. This criticism might appear to be just a minor detail, confined to Hobbes’ typology of the passions.  But since the new description of anger disconnects the emotion from any justification (thus from justice), refuting Aristotle was crucial for the consistency of Hobbes’ theory of the state. Leviathan must have zero tolerance for any form of social violence, from sedition (his sickness) to civil war (his death). Therefore the celebration of the noble killing of a king (conveniently labeled “tyrant”), has no place in modern politics. Those who come to treat a sovereign as an obstacle in their way understand nothing of the nature of the state, which is artificial and vulnerable, always threatened by a return to the state of nature.
    Furthermore, to object to Aristotle on anger was consistent with Hobbes’ profound weariness with classical political theory. One of the most insidious causes of the dangerous misunderstanding of the state, Hobbes argues, was ideological. People learned to cultivate dissent and glamorize discontent from subversive, poisonous political theories: those of the Ancients. « From the reading, I say, of such books, men have undertaken to kill their Kings, because the Greek and Latin writers, in their books and discourses of Policy, make it lawful and laudable, for any man so to do ; provided, before he do it, he call him tyrant. For they say not regicide, that is, killing a king, but tyrannicide, that is, killing of a tyrant is lawful » ('De Corpore Politico', XXVII,  10).  No learning of a language, Hobbes dryly comments, has ever been paid with so much blood, as that of Greek and Latin (Ibidem, 150).
In the transition from a theory of man as a political animal, naturally inclined to sociability (Aristotle), to a vision of human nature, made up of movement and competition, Hobbes rethought the anthropological underpinnings of politics. This required the simplification of the passions, and the rejection of that interlacing of rights, habits and body, which framed the complexity of the emotions in the classical past. The demystification of anger was critical.
 

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The purpose of the present study is to explore the role of behavioral/psycho-logical constructs of passion and self-determination in the context of social networking site (SNS) addiction. The present study explored SNS addiction by employing a dualistic framework, which is an amalgam of the dualistic model of passion ([13]) and the self-determination theory (SDT; [14]). Data were collected through an online survey administered by a market research company based in the USA (N = 312). The survey consisted of items related to key constructs related to the research framework proposed (e.g., harmonious and obsessive passion). All the items included in the survey were 7-point Likert-type questions. Additionally, data related to demographics and Internet usage were collected. Structural equation modeling (SEM) was employed to explore the relationships between passion typologies, self-determination, and SNS addiction. Structural Equation Modeling showed that harmonious passion was positively related to autonomy and relatedness, but was negatively related to competence. Obsessive passion was negatively related to autonomy, competence , and relatedness. Competence and relatedness were negatively related to SNS addiction. Obsessive passion positively influenced SNS addiction, whereas , contrary to the expectation, harmonious passion also positively influenced SNS addiction. Obsessive passion towards SNS predicted SNS addiction via three basic psychological needs, namely, autonomy, competence, and rela-tedness. The present study draws upon concepts of positive psychology to understand SNS addiction. The proposed theoretical framework explained 86% of the variance in terminal construct, which is SNS addiction.

Examining career guides, this essay seeks to understand how the notion of passionate work is presently framed as an injunction, a commonsensical good thing we should
aspire to find. How does the discourse of passion respond to labor conditions after the crisis, and what are among the possibilities it forecloses? This essay contains three overtures. First, I analyze how career guides change the pain of job loss to a space of empowerment. Directing readers to the optimistic proposal that their work can be better, career guides advise that the negative effect of the present needs only to be endured by the private individual so that a better future can be produced.
Second, I consider what meanings passion produced by the instruments of career guides have, thinking about its relationship to neoliberal subjectivity. Last, I examine career guides that provide a counter-discourse of passion, looking into the values it cultivates in readers.

This article provides a reinterpretation of Kantian honor to resolve an ongoing debate concerning Kant's mixed attitude toward honor and to clarify the political implications of honor. Kant develops two distinct types of honor in his practical philosophy: natural honor as a human desire and ethical honor as a transcendental virtue. The conflict between these two types of honor can be resolved not in Kant's ethics but in his political theory, which tolerates nonmoral motivations owing to their positive impact on politics and which presumes an imperfect world where political authority has difficulties in properly punishing disrespect. As a viable motivation for citizens to fight disrespect in a principled way, a reformed Kantian honor that combines the normative content of ethical honor and the motivating power of natural honor into a single whole can be conducive to the politics of mutual respect.

This article argues for a reading of Lk. 17.22 as antanaclasis, which is a form of rhetorical wordplay in which the same (or a similar) term is repeated, but in two different senses. According to this reading, Jesus introduces his discourse to the disciples (vv. 22-37) with the prediction that in the coming days they will desire to 'see' (as in witness) one of the days of the Son of Man but they will not 'see' (as in comprehend) these days when they occur among them so long as they fail to understand that suffering is primary to the Son of Man's identity. Such a reading coheres with the larger Lukan theme of the blindness of the disciples to the necessity of Jesus' passion. Such a reading also requires a rethinking of the assumption that the subject of Jesus' discourse in 17.22-37 is the parousia.

The author provides comments on the contributions to this special issue on perfectionism in sport and dance focusing on how they provide further support for the view that perfectionism is a “double-edged sword.” In addition, the author gives his personal view on using the tripartite model versus the 2 x 2 model of perfectionism as an analytic framework and, in conclusion, outlines future research on perfectionism in sport and dance that he thinks is needed to further advance our knowledge.

This paper addresses the ways that we can understand and transform our strong emotions and how this project contributes to moral and spiritual development. To this end, I choose to think with two Tibetan Buddhist thinkers, both of whom take up the question of how passionate emotions can fit into spiritual and moral life: the famous, playful yogin Shabkar Tsodruk Rangdrol (1781-1851) and the wandering, charismatic master Patrul Rinpoche (1808-1887). Shabkar's The Autobiography of Shabkar provides excellent examples of using one's own passionate emotions to connect to others and gain insight into the world. Patrul Rinpoche's The Words of My Perfect Teacher (kun bzang bla ma'i zhal lung) focuses on passionate empathy with the emotions of others. Drawing on these texts, I present a (distinctly Buddhist) conception of a passionate life and argue that passionate emotional experience is a central part of moral and spiritual development more broadly construed.

In this paper, I offer an argument for cultivating cheerfulness as a remedy to sadness and other emotions, which, in turn, can provide some relief to certain cases of depression. My thesis has two tasks: first, to establish the link between cheerfulness and sadness, and second, to establish the link between sadness and depression. In the course of accomplishing the first task, I show that a remedy of cultivating cheerfulness to counter sadness is supported by philosophers as diverse as Thomas Aquinas, Baruch Spinoza, and David Hume in their writings on the passions. I also show that my argument can generalize to promote the cultivation of other emotions. In the course of accomplishing the second task, I consider different models of depression and how the emotions are related to depression. The purpose of this paper is to offer conceptual, philosophical support that is consistent with the most current empirical data on depression.

One component in the generational experience strongly related to media is the intimate and often passionate relation that is developed towards media technologies and content from one’s formative youth period: musical genres and stars, as well as reproduction technologies such as the vinyl record, music cassette tapes, comics and other now dead media forms. Passion, however, is a dialectic concept that not only refers to the joyful desire and intense emotional engagement of cherished objects but also includes its dialectic opposite in the form of pain and suffering. This passion, it is argued in the article, is activated by the nostalgic relationships to past media experiences, the bittersweet remembrances of media habits connected to earlier life phases of one’s own. Taking its point of departure in generational theory of Mannheim and others, this article analyses a series of focus group interviews with Swedish and Estonian media users tentatively belonging to four different generations. Based on the analysis of these interviews, it is suggested that passion and nostalgia are produced, first, in relation to old technologies, second, in relation to childhood memories and, third, at the limits of shared intergenerational experience, that is, at the moment when one realises that one’s own experiences of past media forms cannot be shared by younger generations, and especially one’s own children.

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This paper seeks to shed light on an extraordinary therapeutic approach that I refer to as “exotic sex therapy” or “sexotic therapy”. This approach originated out of my fascination with the irrational aspects of the “living and loving” experience, developed through my understandings of the scientific and non-scientific literature (particularly Persian love poetry) in this regard, and established through my clinical work. Central to sexotic therapy is a conceptual framework that acknowledges and celebrates the erotic life as a complex, ambiguous, exotic and paradoxical journey. It recognises the inherent challenges and paradoxes of maintaining a balanced passionate and intimate long-term relationship and invites embracing obstacles as potentially constructive and excitement enhancing. In this paper, I start with sharing my experiences and understandings of the relevant literature in Part One, proceed with some clinical discussions in Part Two, and finish by illustrating sexotic therapy with a case study in Part Three.

Sexual satisfaction is an important contributor to relationship functioning that is not well understood among first-time parents, at a time when relationship functioning is important for the well-being of parents as well as the child. The current study examined how several dimensions of individual and relationship functioning among first-time parents (coparenting, division of household and paid labor, parenting stress, and role overload) at 6 months postbirth predicted multiple domains of sexual satisfaction at 12 months postbirth, in a sample of heterosexual first-time parents. Role overload, work hours, and division of household labor each predicted at least one domain of sexual satisfaction for both mothers and fathers, whereas parenting stress was a unique predictor for mothers only. The implications of these results for first-time parents are discussed.

Notwithstanding the general accepted understanding that Rousseau is the master of modern education reflecting the progress by enlightenment this this articles suggests that Rousseau’s Emile is – as most of Rousseau’s other writings are, too – testimony to a brilliant and passionate writer expressing thoughts about his concern how to deal with passions – passion being one of the most disputed concepts in late seventeenth and in eighteenth century. The reading of Emile has therefore take into account polemic as a literary trope in Rousseau’s style of writing.

The purpose of this study was to investigate the impact of entrepreneurial education on entrepreneurial intentions of the university students, moreover, a mediating role of Entrepreneurial Passion, Perceived Creativity Disposition and Entrepreneurial Passion was also assessed. Data were collected from 595 university students; Partial least square technique was used with the help of SmartPLS software. Results of partial least square structural equation modeling showed that all the hypothesized direct and indirect relationship were supported. Possible implications for theory and practice are discussed in detailed.

The purpose of the study was to develop and validate a conceptually and psychometrically sound conflict questionnaire for sport. The development process involved 3 phases: (a) a qualitative phase, (b) a content and factorial validity phase and (c) a construct validity phase. A total of 50 items were generated and sent to 6 experts to determine content validity. Through this process, 25 items were retained and administered to a sample of athletes (n = 437) to determine factorial validity. Based on these results, a second sample (n = 305) was administered the 14-item version of the Group Conflict Questionnaire along with the Group Environment Questionnaire, the Athlete Satisfaction Questionnaire and the Passion Scale to test convergent, discriminant and known-group difference validity. Cross-validation from both samples via confirmatory factor analysis yielded moderate-to-acceptable model fit, thus supporting factorial validity for the 14-item version. Additionally, initial support for convergent validity and known-group difference validity and partial support for discriminant validity were found. A sport-specific conflict questionnaire is now available for researchers to utilise. Results and research implications are discussed.

The focus of this paper is on the concepts of passion and vulnerability, which each provide viewpoints to develop the theoretical notion of embodied agency. To support my argument I present observations from an ethnographic study of dance. The paper describes how the
relationship between passion and vulnerability works as a means for expanding embodied agency between off and on-stage, and exposes the aspects through which the interrelation
between these concepts materialize among professional dancers. The paper contributes to the surprisingly thin discussion of embodiment at work in organizational studies by deepening our understanding of the link between passion, vulnerability and embodied agency – a triangle deeply connected to all (embodied) professions.

A tradition of subject specialisation at the secondary level has resulted in the promotion of pedagogy appropriate for specific areas of content. This chapter explores how the culture of the subject, including traditions of practice, beliefs and basic assumptions, influences teachers as they teach across school mathematics and science. Such negotiation of subject boundaries requires that a teacher understand the language, epistemology and traditions of the subject, and how these things govern what is appropriate for teaching and learning.
This research gains insight into relationships between subject culture and pedagogy by examining both teaching practice in the classroom and interrogating teachers’ constructions of what it means to teach and learn mathematics and science. Teachers’ level of confidence with, and commitment to, both the discipline’s subject matter and the pedagogical practices required to present that subject matter is juxtaposed with their views of themselves as teachers operating within different subject cultures. Six teachers from two secondary schools were interviewed and observed over a period of eighteen months. The research involved observing and videoing the teachers’ mathematics and/or science lessons, then interviewing them about their practice and views about school mathematics and science.
The focus of this chapter is on the role of the aesthetic, specifically “aesthetic understanding,” in the ways science and mathematics teachers experience, situate themselves within, and negotiate boundaries between the subject cultures of mathematics and science. The chapter outlines teachers’ commitments to the discipline, subject and teaching by exploring three elements of aesthetic understanding: the compelling and dramatic nature of understanding (teachers’ motivations and passions); understanding that brings unification or coherence (relationships between disciplinary commitments and knowing how to teach); and perceived transformation of the person (teacher identity and positioning). This research has shown that problems arise for teachers when they lack such aesthetic understanding, and this has implications for teachers who teach subjects for which they have limited background and training.

The purpose of the present study was to examine the relationship of harmonious and obsessive passion to
perceptions of task and social cohesion in team sport athletes. Participants were 370 competitive (N=252)
and recreational (N=118) athletes ranging from 18- to 28-years-old (Mage=20.20, SD=1.52) from a wide variety of team sports. Participants completed the Passion Scale (Vallerand et al., 2003) and the Group Environment Questionnaire (Carron et al., 1985). A MANOVA revealed that competitive athletes were more passionate and had higher perceptions of cohesion than did recreational athletes. Multiple regression analyses revealed a positive relationship between both harmonious and obsessive passion and both task (ATG-T, GI-T) and social (ATG-S, GI-S) cohesion. Theoretical and practical implications are discussed pertaining to the importance of harmonious and obsessive passion in athletes and perceptions of cohesion in competitive and recreational sport.

Keywords: sport psychology; group dynamics; interdependent sport.

"Passion/Pasyon - Rituals of Pain in European and Philippine Christianity."
The most spectacular expressions of the so-called Philippine ‘Calvary Catholicism’ are flagellation and crucifixion. Self-flagellation was introduced by the Spaniards as a monastic exercise (disciplina). The fanatic acceptance of flagellation even by children was surprising because religious self-mortification was unknown in the pre-Spanish Philippines. Up to the present, ritual self-flagellation has had an uninterrupted tradition for more than 350 years.
Ritual crucifixions, however, were absolutely unknown in the Philippines until the second half of the 20th century. Stage crucifixions in the Philippines are not centuries-old archaic relics but phenomena of modernity.
In the years 1996, 1997, 1998 I carried out anthropological fieldwork on passion rituals in the village of Kapitangan (Philippines), a Holy Week pilgrimage site in which 3-5 persons, mostly females, were crucified annually. Such rituals of pain are embedded in a trance-healing complex as well as in the local cult of Sto. Cristo. Visions, dreams, states of possession, and practices of faith healing are merging with the veneration of a miraculous image of Christ.
Anthropological field-research was supplemented by investigations in the occidental history of Christian self-mortification. My study contributes to the western history of body, emotions and “sacred pain” and equally to the "translation" and "localization" of the Iberian Catholicism in a non-western culture. The study is theoretically inspired by historical anthropology, ritual and performance studies, and by post-colonial critique.
Key words: Philippines, passion-rituals, anthropology of Christianity, "folk-Catholicism", self-mortification, sacred pain.

This book hopes to explain the reasons behind the creation of violent ideologies as alternative modes of governance given perceived injustice. Emotion and sentimental attachment form an important part of developing one’s politics and preferences. Politics and thus shaped by an emotional reaction to an existing structure of knowledge which then constructs human behavior. In this sense, politics is far from objective, rational process of the mind. The purpose of any political ideology, whether Democracy, Fascism (and its varieties), or Communism, is to escape human suffering by combining ideas, emotion, and people to produce fundamental societal change. Ideologies must possess these three variables to attain the necessary power to succeed as a political force. Power gives the ideology the structural ability to transform society, trapping the once free individual into the ideology. The theory also explains democracy’s success and the failure of Communism and the Fascism.

Given that mundane, illustrative details in gospel narratives get regarded as "symbolic" or "theological" by dehistoricizing scholars with similar levels of certainty as explicitly theological content, this essay poses reasoned control measures for theologizing speculation gone awry. Presented at the 2005 Eisenach conference on the subject, this essay was published in Imagery in the Gospel of John, WUNT II 200, ed. by Jörg Frey, Jan G. van der Watt, and Ruben Zimmermann (Tübingen: Mohr Siebeck, 2006, pp. 157-94).

The creation of jewelry involves processes, which are often very experimental and intuitive, encompassing both the creative process and production techniques. In this paper, which is based on a recently realized research project in narrative jewelry, we will reveal and reflect on the process of creating and producing a series of jewelry pieces, based on a narrative musical work - The Carnival of the Animals. Due to the nonlinear process of the project and the co-evolution of drawings, narrative illustrations and jewelry pieces, the project is part of the emergent paradigm of design methodology. Taking into account the dominant role of perception in the creative design process, we will explain and reflect on the jewelry project through the application of the Perception-in-Action Model, which is based on the emergence of design solutions in a co-evolutionary process guided by perception.

Is passion important in the educational context? What are the benefits of passion? Is it possible to foster students' passion? What are the teachers' characteristics or behaviors that foster students' passion? The aim of this study was to answer this questions by a literature review, as well as to present a global and current picture about the role of passion in Education. Although research on passion is really recent and, therefore, still scarce, the literature reviewed showed a great variety of passion's outcomes, which highlights the importance it has in the educational context. We also tried to summarize the teachers' characteristics studied up to now that can foster the students' passion. We concluded by presenting the potential implications of the articles reviewed within education, and presenting the main conclusions of the review.

Individuals often pursue activities for which they are passionate, and this passion is operationalized as being harmonious (an autonomous desire to engage in the activity) or obsessive (a controlled desire to engage in the activity) in nature (Vallerand et al., 2003). With regard to harmonious passion, Vallerand et al. (2003) suggests that it is fostered in environments that nurture innate needs for autonomy, competence, and relatedness. The purpose of the present study was to explore the nature of the passion (harmonious, obsessive)-basic psychological needs (competence, autonomy, relatedness) relationship. Kinesiology students (N = 917; Mage 18.54, SD = 1.66), completed the Passion Scale (Vallerand et al., 2003) and Psychological Need Satisfaction in Exercise Scale (Wilson et al., 2006). Results from the SEM path analysis indicated that harmonious passion was positively related to competence (SPE = .43) and relatedness (SPE = .43) and obsessive passion was negatively related to autonomy (SPE= -.18) (CFI = .90, RMSEA = .07, SRMR = .07). Implications for exercise participation/enjoyment are discussed.

Keywords: Self-­‐determination theory; Basic Needs;
Exercise Motives; Exercise Enjoyment

This article is inspired by findings from a small-scale study in which grassroots street-based youth workers talked about their love and passion for their work and their affection for young people. Emotional engagement could be seen as intrinsic to youth work and necessary for building relationships with young people, but how might we think about workers' emotions as youth work is increasingly governed by market principles? This article explores the relevance of emotional labour, the theory that workers' emotional efforts are controlled and exploited by employers in the pursuit of profit. Such analyses have a renewed relevance as private sector organisations and practices enter youth work, but may not adequately account for the potentially positive political role of emotions. The article concludes by suggesting that passion might play a role in resisting the dehumanisation of youth work.

Other than John 6 (see my monograph on John's Christology) John 18-19 contains the most similarities between John and the Synoptics. This essay assesses the character and literary origins of those similarities and differences. Published in Gilbert Van Belle, editor, The Death of Jesus in the Fourth Gospel. Colloquium Biblicum Lovaniense LIV, 2005 (Bibliotheca Ephemeridum Theologicarum Lovaniensium, 200; Leuven: University Press / Peeters, 2007), 711-28.

This paper explores the business models adopted by craft breweries in the state of Victoria, Australia. The brewing industry is undergoing dramatic changes in many countries, with increasing numbers of craft breweries challenging the traditional duo- or oligopolies of major corporations in niche markets. So far, little research has addressed the craft beer industry and this paper is one of the first to actually focus on the breweries and their owners. The underlying assumption in this study is that craft beer entrepreneurs are driven by some form of entrepreneurial passion. Building upon the foundation of a typology of entrepreneurial role identities related to passion, this paper investigates how different objects of passion influence the business models that craft brewers choose to operate. The paper reports initial results from an on- going research project.

In this essay, the author's aim is to outline the specifics of psychoanalytic intervention and its current relevance. She explores the boundaries of the clinician's identity, (whether psychotherapist or psychoanalyst), examines the training itself, as well as how and where one can develop the skills necessary to engage in this profession. She specifically assesses the Italian situation. For the construction of the identity of the therapist/psychoanalyst it is fundamental to learn how to tolerate uncertainty, seen here as a value, not a limitation, in contrast with the certainties which characterize other forms of psychotherapy. The complexity of psychoanalytic training is thus demonstrated as a function of two particularities, that of methodological rigor, incorporating all the necessary theoretical knowledge, and the delicate skill of being able to maneuver within the world of passion, regulated by the personal identity of the clinician.