A situated perspective on emotion, developed by Paul E. Griffiths and Andrea Scarantino , emphasizes the importance of external factors in the development and communication of emotion, drawing upon the situationism approach in psychology. This theory is markedly different from both cognitivist and neo-Jamesian theories of emotion, both of which see emotion as a purely internal process, with the environment only acting as a stimulus to the emotion. In contrast, a situationist perspective on emotion views emotion as the product of an organism investigating its environment, and observing the responses of other organisms. Emotion stimulates the evolution of social relationships, acting as a signal to mediate the behavior of other organisms. In some contexts, the expression of emotion (both voluntary and involuntary) could be seen as strategic moves in the transactions between different organisms. The situated perspective on emotion states that conceptual thought is not an inherent part of emotion, since emotion is an action-oriented form of skillful engagement with the world. Griffiths and Scarantino suggested that this perspective on emotion could be helpful in understanding phobias, as well as the emotions of infants and animals.
The situated perspective was influenced by what school of thought?
situationism

The Han-era Chinese sailed in a variety of ships differing from those of previous eras, such as the tower ship. The junk design was developed and realized during Han. Junks featured a square-ended bow and stern, a flat-bottomed hull or carvel-shaped hull with no keel or sternpost, and solid transverse bulkheads in the place of structural ribs found in Western vessels. Moreover, Han ships were the first in the world to be steered using a rudder at the stern, in contrast to the simpler steering oar used for riverine transport, allowing them to sail on the high seas.
What type of boat design was first invented during the Han era?
The junk design

58.1% of the population described themselves in the 2011 census return as being at least nominally Christian and 0.8% as Muslim with all other religions represented by less than 0.5% each. The portion of people without a religion is 32.9%; above the national average of 24.7%. 7.1% did not state their religious belief. Since the 2001 Census, the number of Christians and Jews has decreased (-16% and -7% respectively), while all other religions have increased and non-religious people have almost doubled in number.
What percentage of Plymouth consists of non-religious people?
32.9%