We propose three extensions of the theory developed by Juslin & Vll (J&V). First, motion should be considered as an additional mechanism. Second, synchronization plays a role in eliciting emotion. And, third, the spectrum of musical affect or feelings is denser and broader than the spectrum of emotions, suggesting an expansion of the scope of the theory beyond emotions.

Beyond the major-minor tonality that characterizes classical and contemporary Western musical genres, Turkish classical and folk music offer experimental psychologists a rich modal system in which cognition, development, and enculturation can be studied. Here, we present a cross-cultural experiment concerning implicit knowledge of musical scales. Five groups of participants—American musicians and nonmusicians, Turkish musicians and nonmusicians, and Turkish classical and folk music listeners—were asked to listen to brief melodies composed using the member tones of either the major scale or the (...) rast makam, a microtonal mode found within Turkish classical and folk genres with no equivalent in Western music. Following each melody, participants were asked to identify whether a probe tone had been presented in the melody, providing confidence ratings on a six-point scale. In general, participants’ short-term memory was influenced by implicit knowledge of musical scales, with the major scale eclipsing the rast makam even in listeners experienced with Turkish genres. Prior work and future directions in cross-cultural music cognition research are discussed. (shrink)

In spite of the wide variety of approaches to ethics training it is still debatable which approach has the highest potential to enhance professionals’ integrity. The current effort assesses a novel curriculum that focuses on metacognitive reasoning strategies researchers use when making sense of day-to-day professional practices that have ethical implications. The evaluated trainings effectiveness was assessed by examining five key sensemaking processes, such as framing, emotion regulation, forecasting, self-reflection, and information integration that experts and novices apply in ethical decision-making. (...) Mental models of trained and untrained graduate students, as well as faculty, working in the field of physical sciences were compared using a think-aloud protocol 6 months following the ethics training. Evaluation and comparison of the mental models of participants provided further validation evidence for sensemaking training. Specifically, it was found that trained students applied metacognitive reasoning strategies learned during training in their ethical decision-making that resulted in complex mental models focused on the objective assessment of the situation. Mental models of faculty and untrained students were externally-driven with a heavy focus on autobiographical processes. The study shows that sensemaking training has a potential to induce shifts in researchers’ mental models by making them more cognitively complex via the use of metacognitive reasoning strategies. Furthermore, field experts may benefit from sensemaking training to improve their ethical decision-making framework in highly complex, novel, and ambiguous situations. (shrink)

Influences on the perception of affordances (i.e., opportunities for actions) have been primarily studied by manipulating the functional morphology of the body. However, affordances are not just determined by the functional morphology of the perceiver, but also by the physiological state of the perceiver. States of anxiety have been shown to lead to marked changes in individuals’ physiological state and their behaviour. To assess the influence of emotional state on affordance perception, the perception of action capabilities in near space was (...) examined after participants completed an anxiety-provoking task. Anxiety was induced immediately prior to tasks that assessed participants' perceived reaching ability in Experiment 1, grasping ability in Experiment 2, and the ability to pass their hands through apertures in Experiment 3. Results indicated that those participants who experienced changes in anxiety underestimated their reaching, grasping, and passing ability compared to non-anxious participants. In other words, anxious participants were more conservative in their estimations of their action capabilities. These results suggest that anxiety influences the perception for affordances in near space and are consistent with the notion that anxiety induces withdrawal behaviours. (shrink)

When firms face crisis, the instant and open channels of social media communication create a double-edged sword. While corporations can more quickly communicate with stakeholders, any missteps will have drastic and nearly immediate repercussions. What are the relationships among social media, subjective norms, attitudes, and intentions during corporate crisis? We explore this phenomenon via a study of a crisis faced by Lowe’s, an international home improvement store, and how current and potential customers reacted. By utilizing a structural equations model to (...) examine an integrated model of multiple constructs, we find that Facebook usage is associated with behavioral intent, perceptions of ethicality, and attitudes toward the organization. Counter intuitively, we find that an increase in participant Facebook usage is negatively related to felt subjective norms. Our findings indicate that beyond the traditional relationships examined by the Theory of Reasoned Action (e.g., norms, attitudes, and behavioral intent), that social media and subjective norms have a strong relationship with general attitudes and ethical attitudes toward an organization. (shrink)

1. This book is a fascinating look at how early cinema and moving images inspired and were inspired by other more static forms of visual culture, such as painting, photography, and tableaux vivants. The contributors to this volume demonstrate how cinema responded to and was positioned within broader artistic and cultural frameworks. 2. This book is another strong contribution to the Proceedings of Domitor series, of which we are now the sole publishers. 3. It will benefit from our well established (...) reputation in early cinema studies. (shrink)

A number of studies have tested the relationship between a corporation's social and ethical performance and its financial performance. In contrast, this is the first study to demonstrate a link between overall financial performance and an emphasis on ethics as an aspect of corporate governance. It identifies the 26.8 percent of the 500 largest U.S. public corporations that, in their annual report to shareholders, commit to ethical behavior toward their stakeholders or emphasize compliance with their code of conduct. The financial (...) performance of these corporations ranks higher than that of those who do not at a significance level of p = < 0.005, using the 1997 Business Week ranking which averages eight publicly-reported measures of historical financial performance. These findings should motivate more corporations to utilize the principles of Social and Ethical Accounting, Auditing and Reporting (SEAAR). (shrink)

Most scholars think of David Hilbert's program as the most demanding and ideologically motivated attempt to provide a foundation for mathematics, and because they see technical obstacles in the way of realizing the program's goals, they regard it as a failure. Against this view, Curtis Franks argues that Hilbert's deepest and most central insight was that mathematical techniques and practices do not need grounding in any philosophical principles. He weaves together an original historical account, philosophical analysis, and his own (...) development of the meta-mathematics of weak systems of arithmetic to show that the true philosophical significance of Hilbert's program is that it makes the autonomy of mathematics evident. The result is a vision of the early history of modern logic that highlights the rich interaction between its conceptual problems and technical development. (shrink)

Human interaction and communication involve space in multiple ways. This paper examines the spatial and interactional order of a covertly video-taped police interrogation. When the participants enter the interrogation room and become engaged in the interrogation process, the room itself is a constraint and a resource for interaction. While interacting within a built environment, the participants appropriate their material surroundings in ways that constitute a spatial order and make possible certain arguments. This paper examines how the physical structure of the (...) interrogation room is differentially appropriated, used, and filled in by the participants''; territorial and postural manoeuvers over the course of their interaction; and how the spatial structures thus created by the bodily appropriation of the physical locale are subsequently formulated by talk and thereby used as a metaphorical resource to frame the participants'' situated experience. Through this embedded process, the interrogators move the suspect toward confession. (shrink)

Attempts to articulate the real meaning or ultimate significance of a famous theorem comprise a major vein of philosophical writing about mathematics. The subfield of mathematical logic has supplie...

Narrow mental content is a kind of mental content that does not depend on an individual's environment. Narrow content contrasts with “broad” or “wide” content, which depends on features of the individual's environment as well as on features of the individual. It is controversial whether there is any such thing as narrow content. Assuming that there is, it is also controversial what sort of content it is, what its relation to ordinary or “broad” content is, and how it is determined (...) by the individual's intrinsic properties. (shrink)

Heidegger and East-Asian thought have traditionally been strongly correlated. However, although still largely unrecognized, significant differences between the political and metaphysical stance of Heidegger and his perceived counterparts in East-Asia most certainly exist. One of the most dramatic discontinuities between East-Asian thought and Heidegger is revealed through an investigation of Kitarō Nishida’s own vigorous criticism of Heidegger. Ironically, more than one study of Heidegger and East-Asian thought has submitted that Nishida is that representative of East-Asian thought whose philosophy most closely (...) resembles Heideggerian thought. In words that then and now resound discordantly within the enshrined, established view of Heidegger’s relationship to East-Asian thought, Nishida stated uninhibitedly his own view of Heidegger in the noteworthy statement: “Heidegger is not worth your time… He…does not recognize that which is indispensible and decisive, namely, God.” This present study lays out for the first time in English, the significant differences between the metaphysical and political stances of Nishida and Heidegger, Nishida’s own critique of Heidegger, and Heidegger’s own rather dismal assessment of non-Western philosophy, all of which demonstrate a remarkable, hitherto unrecognized discontinuity between Heidegger and East-Asian thought. (shrink)

Much of the debate about identity in recent decades has been about personal identity, and specifically about personal identity over time, but identity generally, and the identity of things of other kinds, have also attracted attention. Various interrelated problems have been at the centre of discussion, but it is fair to say that recent work has focussed particularly on the following areas: the notion of a criterion of identity; the correct analysis of identity over time, and, in particular, the disagreement (...) between advocates of perdurance and advocates of endurance as analyses of identity over time; the notion of identity across possible worlds and the question of its relevance to the correct analysis of de re modal discourse; the notion of contingent identity; the question of whether the identity relation is, or is similar to, the composition relation; and the notion of vague identity. A radical position, advocated by Peter Geach, is that these debates, as usually conducted, are void for lack of a subject matter: the notion of absolute identity they presuppose has no application; there is only relative identity. Another increasingly popular view is the one advocated by Lewis: although the debates make sense they cannot genuinely be debates about identity, since there are no philosophical problems about identity. Identity is an utterly unproblematic notion. What there are, are genuine problems which can be stated using the language of identity. But since these can be restated without the language of identity they are not problems about identity. (For example, it is a puzzle, an aspect of the so-called “problem of personal identity”, whether the same person can have different bodies at different times. But this is just the puzzle whether a person can have different bodies at different times. So since it can be stated without the language of personal “identity”, it is not a problem about identity, but about personhood.) This article provides an overview of the topics indicated above, some assessment of the debates and suggestions for further reading. (shrink)

It has become apparent that the debate between scientific realists and constructive empiricists has come to a stalemate. Neither view can reasonably claim to be the most rational philosophy of science, exclusively capable of making sense of all scientific activities. On one prominent analysis of the situation, whether we accept a realist or an anti-realist account of science actually seems to depend on which values we antecedently accept, rather than our commitment to “rationality” per se. Accordingly, several philosophers have attempted (...) to argue in favour of scientific realism or constructive empiricism by showing that one set of values is exclusively best, for anyone and everyone, and that the downstream choice of the philosophy of science which best serves those values is therefore best, for anyone and everyone. These efforts, however, seem to have failed. In response, I suggest that philosophers of science should suspend the effort to determine which philosophy of science is best for everyone, and instead begin investigating which philosophy of science is best for specific people, with specific values, in specific contexts. I illustrate how this might be done by briefly sketching a single case study from the history of science, which seems to show that different philosophies of science are better at motivating different forms of scientific practice. (shrink)

Taking on topics from pornography and prostitution to female genital mutilation, from womens magazines and marriage to sexual violence, contributors in this collection argue that the kind of liberal feminism currently rising to prominence does little to challenge the status quo.

The use of motion pictures for research has a long history, of course, but beyond documenting a phenomenon and then projecting it for demonstration, scientists using this technology spent much energy figuring out how to extract information from a strip of film. Understanding film (or audiovisual) analysis is therefore necessary to grasping the relationship between an object of study, moving-image technology, and scientific evidence. This article explores one common technique within that history of film analysis: projecting a frame of the (...) motion picture and then tracing the object of study onto paper, which was especially important for behavioral sciences such as developmental psychology or ethology. Behavior became tangible through a variety of means, but for those who relied on film for their observations, such as developmental psychologist Arnold Gesell, behavior took form at least partly through the process of tracing. Gesell's use of this technique reveals the broader functions of tracing as well as the patterns that emerge from its interplay with other inscriptions in the creation of evidence. How does behavior take form? The practice of tracing provides one answer to this larger question. (shrink)

The confounding effects of heterogeneity in biological psychiatry and psychiatric genetics have been widely discussed in the literature. We suggest an approach in which heterogeneity may be put to use in hypothesis testing, and may find application in evaluation of the Crespi & Badcock (C&B) imprinting hypothesis. Here we consider three potential sources of etiologic subtypes for analysis.

The target article by Charney on behavior genetics/genomics discusses how numerous molecular factors can inform heritability estimations and genetic association studies. These factors find application in the search for genes for behavioral phenotypes, including neuropsychiatric disorders. We elaborate upon how single causal factors can generate multiple phenotypes, and discuss how multiple causal factors may converge on common neurodevelopmental mechanisms.

Interviewers routinely orient to applicant files as they produce first pair parts that forward the business of the interview. As they do so, they make clear what they know, whether they already know it or are discovering it in the moment, whether it comes from the file in hand, and whether the applicant holds primary rights to confirm or amend that information. In these moments, participants work out issues of epistemic authority through an orchestration of multimodal behaviors, including talk, gesture, (...) gaze, and touch. Our analysis focuses specifically on two discourse slots: when interviewers confirm specific information in side sequences; and when they gloss and assess general information while calling for an account. In the former, interviewers display minimal knowledge and secondary epistemic authority; in the latter, they show strong knowledge and assert primary epistemic authority. This article demonstrates how epistemic authority, negotiated through embodied talk-in-interaction, contributes to how interviews unfold. (shrink)

This paper attempts a deduction of Kant's concept of the highest good: that is, it attempts to prove, in accordance with Dieter Henrich.s interpretation of the notion of deduction, that the highest good is an end that is also a duty. It does this by appealing to features of practical reason that make up the legitimating facts that serve as the premises that any deduction must possess. According to Kant, the highest good consists of happiness, virtue, and relations of proportionality (...) and causation between happiness and virtue, such that happiness is proportional to and caused by virtue. I argue, by drawing on accepted Kantian notions, that Kant had compelling reasons for concluding that the highest good is in fact an end that is also a duty. If correct, then this argument provides the deduction promisedin my title. (shrink)

In this paper, I shed light on Kant’s notion of Erkenntnis or cognition by focusing on texts pertaining to Kant’s thoughts on logic. Although a passage from Kant’s Logik is widely referred to for understanding Kant’s conception of Erkenntnis, this work was not penned by Kant himself but rather compiled by Benjamin Jäsche. So, it is imperative to determine its fidelity to Kant’s thought. I compare the passage with other sources, including Reflexionen and students’ lecture notes. I argue that several (...) of the text’s peculiarities stem from Jäsche rather than Kant, but that nevertheless Jäsche largely got Kant's view right, with two major exceptions. First, Jäsche’s text fails to reproduce Kant’s key thesis that kennen and verstehen are jointly sufficient for Erkenntnis. Second, Jäsche’s text gives the false impression that Kant holds that animals have consciousness. (shrink)

What we believe depends on more than the purely intrinsic facts about us: facts about our environment or context also help determine the contents of our beliefs. 1 This observation has led several writers to hope that beliefs can be divided, as it were, into two components: a "core" that depends only on the individual?s intrinsic properties; and a periphery that depends on the individual?s context, including his or her history, environment, and linguistic community. Thus Jaegwon Kim suggests that "within (...) each noninternal psychological state that enters into the explanation of some action or behavior we can locate an ?internal core state? which can assume the causal-explanatory role of the noninternal state."2 In the same vein, Stephen Stich writes that "nonautonomous" states, like belief, are best viewed as "conceptually complex hybrids" made up of an autonomous component together with historical and contextual features.3 John Perry, whose term I have adopted, distinguishes between belief states, which are determined by an individual?s intrinsic properties, and objects of belief, which are not.4 And Daniel Dennett makes use of the same notion when he asks:5. (shrink)

The loss of life that resulted from the sinking of the fisheries training vessel EhimeMaru by the nuclear submarine USSGreeneville off Hawaii in February 2001 exemplifies the risks to United States–Japan alliance relations posed by US global military deployments. Following a pattern of incidents involving the US military in Japan itself, the collision violated Japanese expectations of benevolence from its stronger partner and put considerable pressure on the government to seek public apology and reassurance. This article examines the interplay of (...) culture, national security interests and domestic politics in framing both perceptions and diplomacy during the crisis. While differences at both the cultural and security levels complicated diplomacy, asymmetry in the respective domestic political stakes, combined with overriding and largely congruent security interests, helped the United States to provide Japan with the requisite reassurance. After a decade of alliance drift, both Japan and the United States were determined to forestall defection by their alliance partner. (shrink)

This article considers the war against terror in relation to classical tragedy. It uses Heidegger's analysis of Sophocles's play Antigone to argue that human beings are essentially `homeless' and yet our destiny lies in the continual attempt to overcome this homelessness by establishing foundational principles that might bring our journeying to an end. The tragedy of this situation is that the search for foundations and a search for a home invariably bring differing worlds in conflict with each other as their (...) paths to truth collide. Lucien Goldmann's analysis of the tragedy of refusal is also considered in relation to a non-foundational politics that may permit us not only to endure, but actually to affirm our homelessness as an attempt to resist the terror and anabolic militarism that marks the current age. (shrink)