RESUMEN
Life and death education, as noted from the literatures, has been studied and researched extensively in China, Malaysia, and Taiwan. Our own research undertakings over the past several years, situated in different sociocultural settings have delved into aspects of life and death that could help advance theoretical understanding of the subject matters (e.g., does the meaning of "effective life functioning" connote differing interpretations for different cultural groups?). Situating within the framework of life and death education, we expand the study of trans-humanism by introducing an extended prefix or nomenclature known as "trans-mystical". Specifically, our philosophized concept of trans-mysticism considers a related concept, which we term as a "trans-mystical mindset". A trans-mystical mindset, differing from an ordinary mindset, from our philosophical rationalization, is defined as "a person's higher-order state of consciousness, espousing her perception, judgment, belief, and attempted interpretation of life and death phenomena that are mystifying and fall outside the ordinary boundaries of human psyche." Our focus of inquiry, as reported in the present article, seeks to advance our proposition: that a trans-mystical mindset, unlike an ordinary mindset, may help a person to rationalize, appreciate, and understand metaphysical contexts, mystical experiences, and the like. This focus, interestingly, serves to highlight an important discourse - namely, that there is a dichotomy in theoretical lenses (i.e., objective reality vs. individual subjectivity) that a person may use to rationalize the significance or non-significance of universal contexts, events, phenomena, etc. (e.g., a person's experience of "premonition"). As such, then, there is an important question that we seek to consider: whether philosophization, or the use of philosophical psychology, would yield perceived "scientific evidence" to support or to reject the study of metaphysicism, mysticism, and the like? For example, does our philosophization of an "equivalency" between a person's trans-mystical mindset and her experience of self-transcendence help to normalize and/or to scientize the subject matters of metaphysicism, mysticism, etc.?
RESUMEN
Life and death education, also known as life education and death education, is an interesting subject that may coincide with the subject of lifespan development. In brief, from our theoretical perspective, which guides our teaching and curriculum development, life education considers personal understanding of life functioning on a daily basis, whereas death education explores matters that are related to death and dying. For example, how can a social worker utilize his life knowledge, or life wisdom, to assist a relative to understand the intricate nature of death? In a similar vein, how can a senior citizen use her personal experience of Buddhist meditation practice to overcome a minor Covid setback? Central to our teaching practice is the premise of 'active transformation' (i.e., transforming life knowledge into positive practice) and the premise of 'theoretical infusion' (e.g., the infusion of a distinctive epistemological belief in the teaching of life) that would, in turn, help to enhance and facilitate deep, meaningful understanding of life and death. The purpose of the present article is for us to discuss a proposition of a theoretical-conceptual model, which depicts the 'unification' or integration of three major viewpoints of life and death: the social viewpoint, the philosophical viewpoint, and the psychological viewpoint. We theorize that unification of the three theoretical viewpoints may help provide grounding for effective teaching and holistic understanding of the subject contents of life and death. Such discourse, importantly, may also assist to advance the scope and complexity of the lifespan development subject. Finally, in addition to our theoretical-conceptual model of life and death, we propose three major research inquiries for development: the meaning of situated mindset, the underlying nature of spiritual transcendence, and proposition of appropriate methodological accounts for usage. Overall, then, we purport that our conceptual analysis and discussion overview, based on philosophical reflection, may serve to stimulate interest, intellectual curiosity, scholarly dialog, etc.
RESUMEN
Photochemical redox reactions of Cu(II) complexes of eight amino acid ligands (L) with nonpolar side chains have been systematically investigated in deaerated aqueous solutions. Under irradiation at 313 nm, the intramolecular carboxylate-to-Cu(II) charge transfer within Cu(II)-amino acid complexes leads to Cu(I) formation and the concomitant decomposition of amino acids. All amino acid systems studied here can produce ammonia and aldehydes except proline. For the 1:1 Cu(II) complex species (CuL), the Cu(I) quantum yields at 313 nm (ΦCu(I),CuL) vary by fivefold and in the sequence (0.10 M ionic strength at 25 °C) alanine (0.094) > valine (0.059), leucine (0.059), isoleucine (0.056), phenylalanine (0.057) > glycine (0.052) > methionine (0.032) > proline (0.019). This trend can be rationalized by considering the stability of the carbon-centered radicals and the efficient depopulation of the photoexcited state, both of which are dependent on the side-chain structure. For the 1:2 Cu(II) complex species (CuL2), the Cu(I) quantum yields exhibit a similar trend and are always less than those for CuL. The photoformation rates of ammonia, Cu(I), and aldehydes are in the ratio of 1:2.0 ± 0.2:0.7 ± 0.2, which supports the proposed mechanism. This study suggests that the direct phototransformation of Cu(II)-amino acid complexes may contribute to the bioavailable nitrogen for aquatic microorganisms and cause biological damage on cell surfaces in sunlit waters.
RESUMEN
Life education, also known as life and death education, is an important subject in Taiwan with institutions (e.g., high school) offering degree programs and courses that focus on quality learning and implementation of life education. What is interesting from the perspective of Taiwanese education is that the teaching of life education also incorporates a number of Eastern-derived and conceptualized tenets, for example, Buddhist teaching and the importance of spiritual wisdom. This premise contends then that life education in Taiwan, in general, is concerned with the promotion, fulfillment, and cherishing of quality life experiences (e.g., personal contentment, happiness). One example of life education, which resonates with other spiritual beliefs and religious faiths (e.g., Hinduism), is related to spiritual cultivation and the enlightenment of life wisdom. Our own teaching of the subject, likewise, places emphasis on the goal of teaching students to seek meaningful understanding of and appreciation for three major, interrelated components of life education: life wisdom, life practice, and life care. It has been acknowledged, to a certain degree, that life education has made meaningful contributions, such as the creation and facilitation of a civil, vibrant society, and that many Taiwanese individuals show dignity, respect for elders, and reverence for spiritual and religious faiths. For example, aside from high-quality hospice care, many Taiwanese engage in different types of benevolent acts (e.g., providing spiritual advice to someone who is dying), where possible. Life education is a beneficial subject for teaching and learning as its theoretical understanding may help individuals cope with pathologies and negative conditions and life experiences. One negative life experience, in this case, is the ultimate fate of humankind: death. Approaching death and/or the onset of grief is something that we all have to experience. How does one approach death? It is not easy feat, and of course, grief for a loved one is personal, and some of us struggle with this. We contend that spiritual cultivation and enlightenment, arising from life education, may assist us with the topic of death (e.g., the possibility of transcendence beyond the realm of life). More importantly however, from our own teaching experiences and research development, we strongly believe and rationalize that the subject of life education could, indeed, coincide with and support the paradigm of positive psychology (Seligman, 1999, 2010; Seligman and Csíkszentmihályi, 2000). Forming the premise of the present conceptual analysis article, we propose that a person's "spiritual and enlightened self," reflecting the convergence of three major aspects of life education (i.e., philosophical reflection, enrichment of personal well-being, and spiritual cultivation), would result in the initiation and creation of a number of virtues and positive characteristics, for example, having a positive outlook in life, having a perceived sense of spirituality, showing compassion, forgiveness, etc. These virtues and quality characteristics, from our philosophical reasoning, are equivalent to those qualities that the paradigm of positive psychology advocates for. In summary, we conceptualize that the subject of life education, from the perspective of Taiwanese education, may intertwine with the paradigm of positive psychology. A person's spiritual and enlightened self, or his/her "holistic self," from our rationalization, is the ultimate optimal life experience that he/she may have, enabling him/her to address the gamut of life conditions and experiences. The distinctive nature of life education in this case, as a point of summary, is that it incorporates spiritual beliefs and religious faiths (e.g., Buddhist faith), encouraging a person to seek nature and divine-human relationships, as well as to contemplate and to explore the complex nature of his/her inner self. The notion of Buddhist samsâra, for example, as "evidence" of spirituality, entailing the endless cycle of birth, rebirth, and redeath, may provide a person with hope into the afterlife. Such esoteric discourse, we contend, is positive and optimistic, allowing individuals to discard the dividing line between life and death.
RESUMEN
The photochemical redox reactions of Cu(II)/alanine complexes have been studied in deaerated solutions over an extensive range of pH, Cu(II) concentration, and alanine concentration. Under irradiation, the ligand-to-metal charge transfer results in the reduction of Cu(II) to Cu(I) and the concomitant oxidation of alanine, which produces ammonia and acetaldehyde. Molar absorptivities and quantum yields of photoproducts for Cu(II)/alanine complexes at 313 nm are characterized mainly with the equilibrium Cu(II) speciation where the presence of simultaneously existing Cu(II) species is taken into account. By applying regression analysis, individual Cu(I) quantum yields are determined to be 0.094 ± 0.014 for the 1:1 complex (CuL) and 0.064 ± 0.012 for the 1:2 complex (CuL2). Individual quantum yields of ammonia are 0.055 ± 0.007 for CuL and 0.036 ± 0.005 for CuL2. Individual quantum yields of acetaldehyde are 0.030 ± 0.007 for CuL and 0.024 ± 0.007 for CuL2. CuL always has larger quantum yields than CuL2, which can be attributed to the Cu(II) stabilizing effect of the second ligand. For both CuL and CuL2, the individual quantum yields of Cu(I), ammonia, and acetaldehyde are in the ratio of 1.8:1:0.7. A reaction mechanism for the formation of the observed photoproducts is proposed.