From trust on intimacy: A new inventory for examining erikson's stages of psychosocial development

A new inventory for examining the first six of Erikson's psychosocial stages is described. The self-report questionnaire, developed in a pilot study of 97 adolescents and tested in a study of 622 adolescents, has 12 items for each subscale. Measures of reliability and validity are reported. It is concluded that the Erikson Psychosocial Stage Inventory (EPSI) is a useful measure for researchers interested in development from early adolescence and in mapping changes as a function of life events.This research was supported by a grant from the Education Research and Development Committee.Received Ph.D. from University of Melbourne. Current research interests are adolescent adjustment, ethnicity, and sex-role psychology.Received Ph.D. from University of Melbourne. Current research interests are effects of unemployment and adolescent adjustment.Received Ph.D. from Florida State University. Current research interests are sex-role psychology and adolescence.     

New identification criteria for the Chilean population: Estimation of sex and stature

In the analysis of human skeletal or otherwise unidentifiable remains the assessment of sex is an initial vital element when rendering a biological profile. As such other aspects of the biological profile are sex-specific (e.g. stature and age) and cannot be successfully determined without this preliminary assessment. In addition, the estimation of stature is an essential parameter of the biological profile, which is often used to confirm or exclude presumptive identifications.The purpose of this study is to present newly developed local identification criteria for the estimation of sex from the postcrania and stature for Chileans. Linear discriminant functions were derived for the humerus and femur. Sexing accuracies of 87%, 86%, and 82% were achieved. Furthermore, new univariate predictive stature equations are presented using a Bayesian approach for the humerus, femur and tibia.     

Politics and enlightenment: Kant and Derrida on cosmopolitan responsibility

Walter Benjamin once remarked of the enterprise of translation ‘that it is nowhere’: that the labour of transcribing the sense, inflection and difference of any particular language and text must always situate the translator in a space which is neither ‘of the original, nor ‘of the language into which it is to be transcribed. This ‘non‐position’ of the translator—between the original and its analogue, between the ‘spirit’ and the ‘letter’, the difference and the acceptability of the text—marks the labour of translation as an ethical responsibility: that of communicating the significance of something—a gesture, a story, a custom, a tradition—which has appeared to this/our socio‐linguistic culture as strange and unfathomably alien; and to achieve this communication without annulling its strangeness, its alterity. The purpose of my comparison of Kant and Derrida's remarks on cosmopolitical responsibility therefore, is fourfold. First, I want to suggest that it is this ‘stricture’ of translation—this difficult responsibility of both judging and respecting the difference of foreign’ cultures—which marks the (non‐Kantian, non‐situated) ‘territory’ of cosmopolitical responsibility. Second, by using Kant's remarks on the relationship between the political evolution of European Enlightenment culture and a possible world confederation of sovereign states, I want to point up the hierarchies and secondarizations involved in the determination of universal standards of moral, ethical and political conduct (even if these standards are originally prosecuted as the legislative conditions of a ‘radical democracy'). Third, I want to look at the ways in which the stricture of translation has been articulated as a theory of ‘global’ responsibility—particularly in the divergent ethical and political approaches of Jurgen Habermas and Jean‐Francois Lyotard. Fourth, I want to suggest that it is Derrida's idea of a ‘dual responsibility’ of critical thought to the political and philosophical resources of European Enlightenment and to the difference of non‐European nations and cultures, that marks the difficulty (the stricture) of acting responsibly within the global economics of power, identity and legislation. I want, in other words, to show that the ‘nowhere’ of Benjamin's translator, is a ‘place’ whose possibility demands a certain ‘Kantian’ right of reflection; that is, the right to pursue the ‘transcendent’ principle of respect for the other.