Cognition in work teams has been predominantly understood and explained in terms of shared cognition with a focus on the similarity of static knowledge structures across individual team members. Inspired by the current zeitgeist in cognitive science, as well as by empirical data and pragmatic concerns, we offer an alternative theory of team cognition. Interactive Team Cognition (ITC) theory posits that (1) team cognition is an activity, not a property or a product; (2) team cognition should be measured and studied (...) at the team level; and (3) team cognition is inextricably tied to context. There are implications of ITC for theory building, modeling, measurement, and applications that make teams more effective performers. (shrink)

Current scholarship on Clearchus’ Lives emphasizes a moralizing historiographical schema of pernicious luxury, in which truphē leads to koros, then to hybris, and finally to destruction. Yet all the fragments used to construct this theory are preserved in one late source, the Deipnosophistae of Athenaeus. A study of the diction and immediate context of these so-called fragments demonstrates that the moral themes are presented in language that is far more likely to originate in the cover text rather than in the (...) Lives. Furthermore, this moralizing schema that binds together acts both effeminate and hybristic – as if the one followed naturally from the other – cannot be found securely attested elsewhere in Greek thought before the Roman Era. Thus we argue that, based on the evidence that survives, it is anachronistic to suggest that Clearchus espoused this principle. In addition, those who study Hellenistic fragments need to scrutinize more carefully the exact phrasing and framework of the Deipnosophistae, and be more wary about Athenaeus’ attribution of contemporary values to his sources. (shrink)

At Quaestiones Graecae 32.298c–d, Plutarch raises the question, τίνες ο ειναται παρᾰ Μιλησίος, ‘Who were the Perpetual Sailors among the Milesians?’ he frames the circumstances of his answer using a genitive absolute clause: τν περ Θόαντα κα Δαμασήνορα τυράννων καταλυθέντων. In the absence of any other mention of these men in the extent sources, these words—especially the appellation τυράνων—have caused concern among editors and commentators of Plutarch. In the Teubner edition of 1935 Titchener changes τυράνων to the accusative τυράννους, while (...) Halliday in his Oxford commentary suggests that the word should be deleted as a gloss. Each of these suggested changes to the received text is motivated by the occurrence here of the common idiom ο πεί ⁺ Accus. nominis proprii. This expression is, from the time of Polybius on, frequently used by Greek historians to indicate succinctly a group or faction, especially one centred around an important personage. Furthermore, a rather odd periphrastic usage of this phrase has been identified by scholars of Greek grammar as common from at least the Roman period. In this usage, ο περί τινα I serves as the equivalent of the simple proper name. Thus τν περ Θόαντα κα Δαμασήνορα may be a periphrasis for Thoas and Damasenor alone. (shrink)

At Quaestiones Graecae 32.298c–d, Plutarch raises the question, τίνες οἰ ειναται παρᾰ Μιλησίος, ‘Who were the Perpetual Sailors among the Milesians?’ he frames the circumstances of his answer using a genitive absolute clause: τν περ Θόαντα κα Δαμασήνορα τυράννων καταλυθέντων. In the absence of any other mention of these men in the extent sources, these words—especially the appellation τυράνων—have caused concern among editors and commentators of Plutarch. In the Teubner edition of 1935 Titchener changes τυράνων to the accusative τυράννους, while (...) Halliday in his Oxford commentary suggests that the word should be deleted as a gloss. Each of these suggested changes to the received text is motivated by the occurrence here of the common idiom οἵ πεί ⁺ Accus. nominis proprii. This expression is, from the time of Polybius on, frequently used by Greek historians to indicate succinctly a group or faction, especially one centred around an important personage. Furthermore, a rather odd periphrastic usage of this phrase has been identified by scholars of Greek grammar as common from at least the Roman period. In this usage, οἱ περί τινα I serves as the equivalent of the simple proper name. Thus τν περ Θόαντα κα Δαμασήνορα may be a periphrasis for Thoas and Damasenor alone. (shrink)

This paper traces an expanded ethical perspective for youth and community work (YCW) practice in response to the climate and biodiversity crises. Discussing ecological ethics, we problematise the liberal humanist emphasis on utilitarianism and reject it as inappropriate for YCW in these times. Instead, we argue for an ecocentric practice ethic which intrinsically values the non-human world. To advance an ecocentric ethical perspective for YCW we draw on decolonial and posthuman theory. Inspired by a Freirean dialogical approach, we apply these (...) theoretical domains as lenses to problematise YCW practice, seeking a generative dialogue between perspectives. Through this, we identify three emergent tasks for ecocentric YCW: (a) thinking and acting beyond the individual; (b) cultivating reciprocal care and connection and (c) practicing critical pedagogies of place. This third element builds on YCW's social pedagogic tradition and provides a practical means to incorporate ecocentric ideas into practice. We conclude that, given the unprecedented implications of climate crises and biodiversity collapse, a YCW ethics that does not consider these implications for young people is insufficient for the context of practice today. Enacting an ecocentric YCW ethics requires ongoing collective praxis and dialogue between young people, practitioners, educators, managers and students. (shrink)

Ethical youth work is ‘good' youth work but how do youth work practitioners collectively determine what is ‘good'? This article presents findings from four-country surveys of youth workers' attitudes and understandings of what constitutes ‘good', that is to say ‘ethical’ practice. The article presents the principles that youth workers say underpin ethical practice in Australia, Estonia, Iceland, and Ireland. The first three countries have well established Codes of Ethics and/or Practice and Professional Associations, while Ireland does not. A survey of (...) youth work practitioners funded by Erasmus Plus, was conducted across the four countries (n = 405). A comparative analysis of data across countries revealed consensus around key characteristics of youth work practice such as the participation, empowerment, and safety of young people. These core principles form the basis of good and ethical action by practitioners. In countries which have codified these principles, these Codes were reported to be useful tools to support practitioners in their work. The survey further suggests that reflective practice is important in the application of ethical codes to concrete practice situations acting as a form of collective accountability and praxis. To conclude, we consider the implications of these findings for professionalism, and professionalisation in youth work nationally and internationally. (shrink)

Examples of historical writing are analysed in detail, and it is demonstrated that, with respect to the statements which appear in historical accounts, their truth and value-freedom are neither necessary nor sufficient for the relative acceptability of historical accounts. What is both necessary and sufficient is the acceptability of the selection of statements involved, and it is shown that history can be objective only if the acceptability of selection can be made on the basis of a rational criterion of relevance. (...) 'Relevance' and 'significance 1 are distinguished. The conditions of rationality of a criterion of acceptability are examined with special reference to Popper's criterion of 'falsifiability', which is shown to fail to apply to historical writing. General conclusions are drawn about the implications of the argument for the possibility of the 'unity of science', and about the conditions which need to be met if history is to be objective. (shrink)

The essays in this volume, written by a mix of well-established and younger philosophers, bridge divides between historical and systematic approaches in philosophy as well divides between analytical, continental, and American traditions.

Analytical philosophers, if they are true to their training, never forget the first lesson of analytical philosophy: philosophers have no moral authority.In so far as analytical philosophers believe this, they find it easy to live with. For them even to assert, let alone successfully lay claim to, moral authority would require, first, hard work of some non-analytical and probably mistaken kind and, secondly, personality traits of leadership or confidence or even charisma, which philosophers may accidentally have but which they are (...) certainly not trained to have and had better not rely upon, while they live by analytical standards. Yet a further reason why analytical philosophers find the denial of their moral authority easy to accept is that they never forget the second lesson of analytical philosophy, either: nobody else has any moral authority. (shrink)

Analytical philosophers, if they are true to their training, never forget the first lesson of analytical philosophy: philosophers have no moral authority.In so far as analytical philosophers believe this, they find it easy to live with. For them even to assert, let alone successfully lay claim to, moral authority would require, first, hard work of some non-analytical and probably mistaken kind and, secondly, personality traits of leadership or confidence or even charisma, which philosophers may accidentally have but which they are (...) certainly not trained to have and had better not rely upon, while they live by analytical standards. Yet a further reason why analytical philosophers find the denial of their moral authority easy to accept is that they never forget the second lesson of analytical philosophy, either: nobody else has any moral authority. (shrink)

In this reply to Paul Simmons, it is argued that while biblical scripture should be understood as the Christian's first and final authority, it is appropriate to draw on other writings as sources for moral reflection. Responsible biblical interpretation and theological reflection must include careful historical analysis. It is inaccurate and anachronistic to read into early Jewish and Christian thinkers a position much like the reigning secular philosophical-legal position on abortion, where fetal non-personhood and individual freedom results in abortion without (...) legal constraints. Careful scholarship reveals that a theological community-based Christian ethic, which develops from first century reflections and biblical canonical authority, prohibits direct abortion as an option for the Christian community. (shrink)

This essay argues that for Paul and John, the cross is an act of divine self-exegesis, or self-explanation. It reveals the divine attributes of love, humility/vulnerability, power, wisdom, and righteousness/justice. The cross is also intended to draw us into the life of God to share in these divine attributes.

There is no consensus on how to define substance, but one popular view is that substances are entities that are independent in some sense or other. E. J. Lowe’s version of this approach stresses that substances are not dependent on other particulars for their identity. I develop the meaning of this proposal, defend it against some criticisms, and then show that others do require that the theory be modified.