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Diverse claims have been made for and about action research in a variety of contexts. In this article, we first trace the origins of this approach to Kurt Lewin and provide a synopsis of his views. We then compare Lewin's views on action research with those of contemporary exponents. In the third section, we review and systematize the claims of 11 action researchers to determine the extent to which their claims constitute a shared conception. While most authors characterize action research as a methodology, a few also attempt to link action research to a particular interpretation or theory of social science. We build on this distinction in the final section and distinguish a weak from a strong version of action research, concluding that, at this time, neither version enjoys the status of a paradigm.

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This article presents 15 autoethnographical texts detailing student experiences at Beijing Normal University in the midst of the Covid-19 pandemic. Contributions have been collected over 6 weeks between 15 February and 1 April 2020, edited by Hejia Wang (assisted by Moses Oladele Ogunniran and Yingying Huang), and supervised by Michael Peters. Through shared in-depth empirical feelings and representations from a wide variety of cultural, historical, and social contexts, the article outlines an answer to the question: How do students, connected virtually but separated physically in an internationalized university, deal with disruption brought about by the Covid-19 pandemic? Student testimonies offer reflections on Covid-19 and Chinese international education, experiences of online teaching and learning, reflections on university coping mechanisms, an account of realities and feelings related to changes in academic life, and discussions on coping strategies in Chinese international higher education. Contributors expose their individual feelings, effects, benefits, challenges, and risk management strategies. Collected at the peak of the Covid-19 pandemic, these testimonies are unable to offer systemic answers to challenges facing the whole world. However, these experiences and feelings will provide important inputs to global discussions about the future of the world, after Covid-19.

In this essay I examine the ways in which enterprise culture has been promoted as a style of governance through the market. I argue that a ''new prudentialism'' in education rests on the concept of the entrepreneurial self that ''responsibilizes'' the self to make welfare choices based on an actuarial rationality as a form of social security that insures the individual against risk. This represents a new welfare regime -one that is no longer focused on the rights of the citizen, but that is based on the model of the citizen-consumer who makes investments in the self at critical points in the life cycle. I begin by providing a brief analysis of the risk society and outlining a theoretical approach drawn from Michel Foucault. Then in the latter part of the essay I develop the notion of actuarial rationality in relation to an ethics of self-constitution and the new prudentialism in education.

Maximum bite force affects craniofacial morphology and an organism's ability to break down foods with different material properties. Humans are generally believed to produce low bite forces and spend less time chewing compared with other apes because advances in mechanical and thermal food processing techniques alter food material properties in such a way as to reduce overall masticatory effort. However, when hominins began regularly consuming mechanically processed or cooked diets is not known. Here, we apply a model for estimating maximum bite forces and stresses at the second molar in modern human, nonhuman primate, and hominin skulls that incorporates skeletal data along with species-specific estimates of jaw muscle architecture. The model, which reliably estimates bite forces, shows a significant relationship between second molar bite force and second molar area across species but does not confirm our hypothesis of isometry. Specimens in the genus Homo fall below the regression line describing the relationship between bite force and molar area for nonhuman anthropoids and australopiths. These results suggest that Homo species generate maximum bite forces below those predicted based on scaling among australopiths and nonhuman primates. Because this decline occurred before evidence for cooking, we hypothesize that selection for lower bite force production was likely made possible by an increased reliance on nonthermal food processing. However, given substantial variability among in vivo bite force magnitudes measured in humans, environmental effects, especially variations in food mechanical properties, may also be a factor. The results also suggest that australopiths had ape-like bite force capabilities.

For if every instrument could accomplish its own work, obeying or anticipating the will of others, like the statues of Daedalus, or the tripods of Hephaestus, which, says the poet, of their own accord entered the assembly of the Gods; if, in like manner, the shuttle would weave and the plectrum touch the lyre without a hand to guide them, chief workmen would not want servants, nor masters slaves. (Aristole, 1985) There is a prevailing opinion that we are in an era of technological unemployment-that technology is increasingly making skilled workers obsolete. (MacCarthy, 2014)

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