The relationships between captive primates and their caregivers are critical ones and can affect animal welfare. This study tested the effect of caregivers using chimpanzee behaviors or not, in daily interactions with captive chimpanzees. In the Chimpanzee Behavior condition the caregiver presented chimpanzee behaviors. In the Human Behavior condition the caregiver avoided using chimpanzee behaviors. The chimpanzees had individual patterns of response and had significant differences in their responses to each condition. These data are compared to a similar study conducted (...) at The Zoo Northwest Florida. Both groups of chimpanzees were sensitive and responsive to the differences in conditions. These data suggest ways to improve animal welfare. (shrink)

The relationships between captive primates and their caregivers are critical ones and can affect animal welfare. This study tested the effect of caregivers using chimpanzee behaviors or not, in daily interactions with captive chimpanzees. In the Chimpanzee Behavior condition the caregiver presented chimpanzee behaviors. In the Human Behavior condition the caregiver avoided using chimpanzee behaviors. The chimpanzees had individual patterns of response and had significant differences in their responses to each condition. These data are compared to a similar study conducted (...) at The Zoo Northwest Florida. Both groups of chimpanzees were sensitive and responsive to the differences in conditions. These data suggest ways to improve animal welfare. Keywords: chimpanzee behavior; animal welfare; species-specific behavior; husbandry. (shrink)

Conversational interactions depend on partners making contingent responses. This experiment examined the responses of five chimpanzees, Washoe, Moja, Tatu, Dar and Loulis, to four conversational conditions. Following the chimpanzee’s request, a human interlocutor either: complied with the request, provided an unrequested item or activity, refused to comply or did not respond to the request. The chimpanzees’ responses were contingent on the conversational input of the interlocutor. When their requests were satisfied, the chimpanzees most often ceased signing. However, when their requests (...) were misunderstood, refused or not acknowledged, the chimpanzees repeated and revised. This pattern of responses is comparable to patterns of conversational responses in human children. Keywords: chimpanzees; American Sign Language; requests; pragmatics; conversation; gesture; communication; Pan troglodytes. (shrink)

Speech act theory describes units of language as acts which function to change the behavior or beliefs of the partner. Therefore, with every utterance an individual seeks a communicative goal that is the underlying motive for the utterance’s production; this is the utterance’s function. Studies of deaf and hearing human children classify utterances into categories of communicative function. This study classified signing chimpanzees’ utterances into the categories used in human studies. The chimpanzees utilized all seven categories of communicative functions and (...) used them in ways that resembled human children. The chimpanzees’ utterances functioned to answer questions, request objects and actions, describe objects and events, make statements about internal states, accomplish tasks such as initiating games, protest interlocutor behavior, and as conversational devices to maintain and initiate conversation. (shrink)

Speech act theory describes units of language as acts which function to change the behavior or beliefs of the partner. Therefore, with every utterance an individual seeks a communicative goal that is the underlying motive for the utterance’s production; this is the utterance’s function. Studies of deaf and hearing human children classify utterances into categories of communicative function. This study classified signing chimpanzees’ utterances into the categories used in human studies. The chimpanzees utilized all seven categories of communicative functions and (...) used them in ways that resembled human children. The chimpanzees’ utterances functioned to answer questions, request objects and actions, describe objects and events, make statements about internal states, accomplish tasks such as initiating games, protest interlocutor behavior, and as conversational devices to maintain and initiate conversation. (shrink)

To revitalize nursing science, there is a need for a new approach to guide nurse scientists in addressing complex problems in health care. By applying theoretical concepts from a revolutionary philosopher of science, Paul K. Feyerabend, new nursing knowledge can be produced using creativity and pluralistic approaches. Feyerabend proposed that methods within and outside of science can produce knowledge. Despite the recognition of Feyerabendian philosophy within science, there is currently a lack of literature regarding the relevance of Feyerabendian philosophy for (...) nursing science. We aim to (a) describe and critique Feyerabendian concepts, (b) discuss the potential application of Feyerabendian philosophy for knowledge production within gerontological nursing and (c) describe theoretical possibilities for nurse scientists in using Feyerabendian philosophy to guide nursing knowledge development. We begin by introducing Feyerabend's life and his inspirations for his theoretical concepts, epistemological anarchism, theoretical pluralism and humanitarianism, and conclude by offering suggestions of how to apply Feyerabendian philosophy in nursing research. (shrink)

This article focuses on Homers idea of reflexive rhetoric. The majority of Homeric deliberation scenes contain no deliberative calculi. One approach to this problem would be to generalize from the scenes where Odysseus uses deliberative calculi to those where he does not. One might argue, though, that data have to be transmitted to and outputted from a computer via interfaces, one where data are transformed into electrical impulses, and one where the output is printed as information. The deliberative calculus cannot (...) be the essential link between deliberation and persuasion, though it undoubtedly figures into the process of self-persuasion to the extent that it either explicitly or implicitly brings about a particular decision. In this perspective, the fact that Homer is frequently silent about deliberative calculi is irrelevant to the question of whether Odysseus persuades himself. The idea of Homeric rhetoric is alleged to pose the problem of anachronism. Moving toward an account of reflexive rhetoric allows to see in even greater detail the centrality of rhetoric to human condition. Accession Number: 18705553; Mifsud, Mari Lee 1; Affiliations: 1: Department of Rhetoric and Public Address, Whitman College.; Issue Info: 1998, Vol. 31 Issue 1, p41; Thesaurus Term: RHETORIC; Thesaurus Term: AUTHORSHIP; Thesaurus Term: LITERATURE; Subject Term: HOMER; Subject Term: ODYSSEUS (Greek mythology); Subject Term: ERRORS & blunders, Literary; Subject Term: PHILOSOPHY; Number of Pages: 14p; Document Type: Article. (shrink)

This essay explores Johnstone's idea that "rhetoric is a wedge." In particular, it explores the place of this idea in Johnstone's philosophy of argument, the need to confront this idea with argument, and ways of confronting it with ad rem and ad hominem arguments.

ABSTRACT In contemporary U.S. public discourse, calls for achieving equity abound. Many metrics now measure equity being achieved. I inquire into whether equity can be said to be achieved and still be equity. Inquiring as such leads me to excavating the menacing and actual cultural violence of developing such achievement. Simultaneously, this excavation shows the rhetoric of equity qua equity as a means of abolishing the conditions for that violence to take hold. I put forward that equity cannot be said (...) to be achieved without the conditions of possibility equity offers being colonized. If a commitment to antiviolence speaks, it cannot say, “Equity achieved.”. (shrink)

Many activities of daily living require that we physically interact with one or more objects. Object manipulation provides an intriguing domain in which the presence and extent of manual asymmetries can be studied on a motor planning and a motor execution level. In this literature review we present a state of the art for manual asymmetries at the level of motor planning during object manipulation. First, we introduce pioneering work on grasp posture planning. We then sketch the studies investigating the (...) impact of future task demands during unimanual and bimanual object manipulation tasks in healthy adult populations. In sum, in contrast to motor execution, there is little evidence for hand-based performance differences in grasp posture planning. We discuss potential reasons for the lack of manual asymmetries in motor planning and outline potential avenues of future research. (shrink)

Raymond Boisvert and Lisa Heldke begin Philosophers at Table with a simile. Following Mary Midgley, they suggest that philosophy is like plumbing. We post-industrial urbanites and suburbanites rely on plumbing to bring us water and dispose of our waste. We rely on it daily, but we rarely think reflectively about it. In like fashion, we all rely on philosophy; ideas, concepts, values, and guiding principles structure and organize the way we perceive and experience the world. Philosophy lies undetected, out (...) of sight, tucked neatly in the walls and under the floorboards. We typically suffer its dripping faucets, its low water pressure, its slow drain as long as we can because these almost always involve unwieldy... (shrink)

In cognitive science, there is a tacit norm that phenomena such as cultural variation or synaesthesia are worthy examples of cognitive diversity that contribute to a better understanding of cognition, but that other forms of cognitive diversity (e.g., autism, attention deficit hyperactivity disorder/ADHD, and dyslexia) are primarily interesting only as examples of deficit, dysfunction, or impairment. This status quo is dehumanizing and holds back much-needed research. In contrast, the neurodiversity paradigm argues that such experiences are not necessarily deficits but rather (...) are natural reflections of biodiversity. Here, we propose that neurodiversity is an important topic for future research in cognitive science. We discuss why cognitive science has thus far failed to engage with neurodiversity, why this gap presents both ethical and scientific challenges for the field, and, crucially, why cognitive science will produce better theories of human cognition if the field engages with neurodiversity in the same way that it values other forms of cognitive diversity. Doing so will not only empower marginalized researchers but will also present an opportunity for cognitive science to benefit from the unique contributions of neurodivergent researchers and communities. (shrink)

This paper examines human planning abilities, using as its inspiration planning techniques developed in artificial intelligence. AI research has shown that in certain problems partial‐order planners, which manipulate partial plans while not committing to a particular ordering of those partial plans, are more efficient than total‐order planners, which represent all partial plans as totally ordered. This research asks whether total‐order planning and/or partial‐order planning are accurate descriptions of human planning, and if different populations use different planning techniques. Using a simple (...) planning task modeled after tasks designed in artificial intelligence we tested 7–8 year‐old children, 11–13 year‐old children, adult controls, and adults with damage to the prefrontal cortex. We found that adults and older children exhibited performance on planning tasks of varying complexity which matched that of artificial partial‐order planners, and that this pattern of performance did not vary with multiple presentations of the planning task. In contrast, young children and adults with damage to the prefrontal cortex exhibited performance matching that of artificial total‐order planners. This pattern of performance did vary, however, with multiple presentations of the planning task, with the young children and adults with cortical damage displaying aspects of total‐order planning. In a further study we found that adolescents who had sustained damage to the prefrontal cortex as children displayed two different patterns of performance; when measures of reaction time were analyzed they revealed a pattern of performance suggestive of partial‐order plan representations. However, analyses of the adolescents' protocols revealed a pattern of performance suggestive of total‐order plan representations. The significance of these results to psychology, neuroscience, and artificial intelligence are discussed. (shrink)

Diffusion models are widely-used and successful accounts of the time course of two-choice decision making. Most diffusion models assume constant boundaries, which are the threshold levels of evidence that must be sampled from a stimulus to reach a decision. We summarize theoretical results from statistics that relate distributions of decisions and response times to diffusion models with time-varying boundaries. We then develop a computational method for finding time-varying boundaries from empirical data, and apply our new method to two problems. The (...) first problem involves finding the time-varying boundaries that make diffusion models equivalent to the alternative sequential sampling class of accumulator models. The second problem involves finding the time-varying boundaries, at the individual level, that best fit empirical data for perceptual stimuli that provide equal evidence for both decision alternatives. We discuss the theoretical and modeling implications of using time-varying boundaries in diffusion models, as well as the limitations and potential of our approach to their inference. (shrink)

A pesquisa quantitativa tem sido predominante nos estudos sobre oração. A partir de uma abordagem qualitativa baseada na análise de conteúdo, este estudo examina as relações entre oração e saúde. Os dados são provenientes de 104 vídeos com entrevistas gravadas com participantes de igrejas Católicas, Protestantes e Pentecostais. A análise levantou quatro categorias descritivas do uso da oração: 1. Como estratégia de coping (enfrentamento) (62,5%); 2. Para manter viva a espiritualidade (15,3%); 3. Como técnica de empoderamento mútuo (8,6%); 4. Como (...) ponto de mudança no processo existencial (13,4%). Correspondem a estas categorias, respectivamente, os tipos de oração: 1. Petição, Lamentação; 2. Descanso, Sacramental, 3. Intercessão; 4. Conversão, Chamado; Movimento do Espírito. De acordo com a literatura corrente, a oração proporciona formas de conexão orientadas “para dentro/si mesmo” ; “para cima/divino” e “ para fora/outro” . Os resultados sugerem uma modalidade de conexão ainda não estudada: a conectividade epifânica – que se origina no sagrado, vem ao encontro do humano, e marca um ponto de mudança no processo existencial. Os achados indicam estreita relação entre oração e saúde mental e espiritual, como diminuição da ansiedade, direção e propósito na vida, e apontam a importância de maiores estudos na interface entre teologia e psicologia da religião. Palavras-chave: Oração. Coping religioso espiritual. Saúde mental e espiritual. Psicologia da religião. Subjetividade.Quantitative research has been prevalent in the studies on prayer. Using a qualitative approach based on content analysis, this study examines the relationship between prayer and health. Data come from 104 recorded interviews of participants from Catholic, Protestant and Pentecostal traditions. The analysis found four categories that describe the use of prayer: 1. Prayer as a religious coping strategy (62,5%); 2. Prayer as a discipline to keep spirituality alive (15,3%); 3. Prayer as a technique of mutual empowerment (8,6%); 4. Prayer as a turning point in the existential process (13,4%). The types of prayer corresponding to these categories are: 1. Petitionary and Lamentation; 2. Rest and Sacramental; 3. Intercessory prayer; 4. Conversion; Calling; Movement of the Spirit. According to the current literature, prayer provides inward, outward and upward connectivity. The results indicate an additional connectivity not yet studied: the Epiphanic connectivity, which comes from sacred to human and marks a turning point in the existential process. The outcomes suggest a close relationship between prayer and spiritual and mental health by decreasing anxiety, making meaning and purpose in life, and point out the relevance and need for further studies on the interface between theology and psychology of religion. Key words : Prayer. Spiritual religious coping. Mental and spiritual health. Psychology of religion. Subjectivity. (shrink)

While empirical studies of research ethics and integrity are increasingly common, few have aimed at national scope, and even fewer at current results from Central and Eastern Europe. This article introduces the results of the first national research integrity survey in Estonia, which included all research-performing organisations in Estonia, was inclusive of all disciplines and all levels of experience. A web-based survey was developed and carried out in Estonia with a call sent to all accredited Estonian research institutions. The results (...) indicate that the vast majority (89%) of respondents consider research ethics and integrity issues important and view falsification, fabrication, and plagiarism (FFPs) as the most severe forms of misconduct. Self-reporting of FFPs is generally comparable to levels published in other studies (6.2%). Gift authorship (41%) and hampering the work of a colleague (32%) were problematic practices most noticed among colleagues. At the same time, two of the noticed questionable research practices (QRPs) – salami-slicing and misuse of research funding – were seen as less severe, hinting at the existence of counter-norms that career advancement rules and structural factors like funding policies may encourage. The availability of research ethics and integrity guidelines was considered good. Ethical aspects of studying potentially stigmatising data in a very small research community are discussed in the article and results are analysed through counter-norms and normative dissonance frames. (shrink)

The purpose of this study was to validate the Korean version of the Student-Athletes’ Motivation toward Sports and Academics Questionnaire using exploratory structural equation modeling. A total of 412 South Korean collegiate student-athletes competing in 27 types of sports from 13 different public and private universities across South Korea were analyzed for this study. ESEM statistical approach was employed to examine the psychometric properties of SAMSAQ-KR. To assess content validity, the SAMSAQ-KR was inspected by a panel of content subject experts. (...) The Athletic Identity Measurement Scale was used to obtain convergent validity. The results of this study illustrated that the SAMSAQ-KR appears to be a robust and reliable instrument. (shrink)

There are many uses of the word ‘ought’, not all of which are moral uses. The following sentences contain ‘oughts’ which are not moral ‘oughts’. The peaches on the tree nearest the house ought to be ripe. The old car ought to go now it's had a re-bore. You ought to prune your Lorraine Lee roses in February. You ought to wash your hands before meals. You ought to take more exercise.

There are many uses of the word ‘ought’, not all of which are moral uses. The following sentences contain ‘oughts’ which are not moral ‘oughts’. The peaches on the tree nearest the house ought to be ripe. The old car ought to go now it's had a re-bore. You ought to prune your Lorraine Lee roses in February. You ought to wash your hands before meals. You ought to take more exercise.

The Deaf culture in the United States is a unique culture that is not widely understood. To members of the Deaf community in the United States, deafness is not viewed as a disease or pathology to be treated or cured; instead it is seen as a difference in human experience. Members of this community do not hide their deafness; instead they take great pride in their Deaf identity. The Deaf culture in the United States is very communitarian not individualistic. (...) class='Hi'>Mary Beth and Dominic are a married couple in their late 20s who are genetically deaf. They are active members in the Deaf community and work as advocates for individuals who are deaf, family members of Deaf people and sign language interpreters who identify with the Deaf culture. Mary Beth and Dominic approach the fertility clinic with a request that they only want a child with the genetic gene for deafness. They would want the embryos that do not have the gene to be destroyed. This would entail creating a child who would have the gene for deafness. Medically and ethically, should the fertility clinic agree to the couple’s request? The authors argue that the couple's request should be denied and provide reasons for it from the perspectives of foundational and clinical ethics. (shrink)

ABSTRACTProblem posing is the act of creating one’s own problems, unlike the traditional practice of solving problems posed by others. Problem posing is not a commonly taught topic. Though...

This article explores the contributions of women scholars, writers and artists to our understanding of the medieval past. Beginning with a contemporary artists book by Liz Mathews that draws on one of Boethius‘s Latin lyrics from the Consolation of Philosophy as translated by Helen Waddell, it traces a network of medieval women scholars of the nineteenth and twentieth centuries associated with Manchester and the John Rylands Library, such as Alice Margaret Cooke and Mary Bateson. It concludes by examining the (...) translation of the Old English poem, The Wife‘s Lament, by contemporary poet, Eavan Boland. The art of Liz Mathews and poetry of Eavan Boland and the scholarship of women like Alice Cooke, Mary Bateson, Helen Waddell and Eileen Power show that women‘s writing of the past – creative, public, scholarly – forms a strand of an archive of women‘s history that is still being put together. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Toward Mindful Music Education:A Response To Bennett ReimerSandra L. StaufferIn her book Composing a Life, Mary Catherine Bateson reminds us to acknowledge our antecedents—those who have gone before in whatever way or whatever path.1 I believe we should also acknowledge our co-conspirators—those who have listened to us and wrestled with our ideas. Following Bateson, I wish to recognize the contributions of my teachers and my colleagues, particularly the (...) members of the doctoral seminar at Arizona State University. I am grateful for your contributions to the life of my mind and the words of this morning. For the record, I also want to say that Bennett Reimer is both antecedent and co-conspirator for everyone in this room, and we are indebted to him."The first task of philosophy involves learning to ask a good question," says Walter Feinberg in his essay on the philosophical scholar.2 Reimer asks us, "Who is philosophy of music education for?"—a provocative question indeed. He also gives us an answer: K-12 students.I agree, but not really. How can that be? Imagine this. A music teacher I know, Stephanie, was engaged with some first-grade children in singing songs and moving and reading rhythms. She turned to write on the white board. When she turned back to the children, one boy, Alex, was standing, perfectly still, on his head. What happened next? I will tell you in few minutes. Reimer says, "Philosophical issues are not disconnected to or incidental to musical experience. [End Page 135] They are foundational for musical experience, because one's values, beliefs, desires, preferences, and so forth, directly affect how one engages with music and what one gets from doing it." Abridging those two sentences at my own peril, Reimer appears to be saying that philosophical issues are foundational to musical experience.That idea works for me only if I am standing, figuratively and metaphorically, not literally, on my head. It seems to me that experience is the foundation of philosophy or, put another way, that one's philosophy derives from one's experiences; the richer the experiences, the richer the philosophy. A philosophy based on limited or weak experience is a limited or weak philosophy. This, however, is only surface-level logic for a deeper epistemological question—where does one's philosophy come from? If I take the Deweyan perspective that philosophy derives from experience, then surely I am obligated, in this forum, to define my terms—particularly "experience." It would be easy to say that experience means making music and listening to music, and surely it does. By experience, however, I mean not only these actions—the doing of music—but also thinking, or what Ellen Langer calls mindfulness.3 Langer describes mindful learning as having three characteristics: "the continuous creation of new categories; openness to new information; and an implicit awareness of more than one perspective."4 I like how Robert Duke articulates the same idea: "Teach things that are intellectually interesting and functionally valuable."5 Engage students not just in doing, but also in thinking—in mindful learning. Rich experience makes for rich philosophy. If we are talking about music education at all levels that is not only participatory, but also mindful, then I am all for it.Reimer asks a second question: how are we to accomplish the teaching of philosophy to K-12 students? I want to know what we are trying to accomplish. Are we trying to teach the content of philosophy or are we trying to help students develop their own abilities to think about their experiences as musicians, whether as listeners or as music makers, in whatever contexts they find themselves? The former seems to be a reification of philosophy in which I am not eager to engage most K-12 students. I hope we are aiming for the latter. If so, then our task is to provide rich and mindful experiences in every music setting. Our task is to model the disposition of a philosopher—one who asks questions, is curious, and is engaged in the life of the mind.This seems so obvious. Why aren't we doing it already? There... (shrink)

Lee Edelman's controversial book No Future: Queer Theory and the Death Drive represents the most recent articulation of the so-called “antisocial thesis” in queer theory. This thesis–which emerges...

This essay is a critical review of two recent collections, Feminism and Foucauk: Reflections on Resistance, edited by Irene Diamond and Lee Quinby and Feminism as Critique: On the Politics of Gender, edited by Seyla Benhabib and Drucilla Cornell. While the collections differ in their manner of addressing the critical sources that have inspired them—the former relying upon a single theorist, the latter attempting to move through some of the philosophical history that constitutes our present theoretical terrain—both attempt to think (...) through and thus revisudize some of the categories of difference which we have inherited. Though the best essays from these collections are celebrated for demonstrating how “feminism as critique” can work to move us toward a clearer and more inclusive feminist theory, questions are raised about what the inattention to race in these volumes suggests about our own role in the construction of power and knowledge, and the erasures that help to secure them both. (shrink)

This issue of Business & Society contains the transcripts of 12 oral history interviews with founders of and early contributors to the business and society/social issues in management field. The publication of these interviews is the culmination of a very long-term project, with the first interview having been conducted in 1993 with Lee Preston and the most recent interview having been conducted in 2011 with Jim Post. This project has been very much of a team effort with Sandra Waddock, John (...) Steiner, Mary Mallott, Ariane Berthoin Antal, and, of course, our interviewees all playing important roles. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Toward Mindful Music Education:A Response To Bennett ReimerSandra L. StaufferIn her book Composing a Life, Mary Catherine Bateson reminds us to acknowledge our antecedents—those who have gone before in whatever way or whatever path.1 I believe we should also acknowledge our co-conspirators—those who have listened to us and wrestled with our ideas. Following Bateson, I wish to recognize the contributions of my teachers and my colleagues, particularly the (...) members of the doctoral seminar at Arizona State University. I am grateful for your contributions to the life of my mind and the words of this morning. For the record, I also want to say that Bennett Reimer is both antecedent and co-conspirator for everyone in this room, and we are indebted to him."The first task of philosophy involves learning to ask a good question," says Walter Feinberg in his essay on the philosophical scholar.2 Reimer asks us, "Who is philosophy of music education for?"—a provocative question indeed. He also gives us an answer: K-12 students.I agree, but not really. How can that be? Imagine this. A music teacher I know, Stephanie, was engaged with some first-grade children in singing songs and moving and reading rhythms. She turned to write on the white board. When she turned back to the children, one boy, Alex, was standing, perfectly still, on his head. What happened next? I will tell you in few minutes. Reimer says, "Philosophical issues are not disconnected to or incidental to musical experience. [End Page 135] They are foundational for musical experience, because one's values, beliefs, desires, preferences, and so forth, directly affect how one engages with music and what one gets from doing it." Abridging those two sentences at my own peril, Reimer appears to be saying that philosophical issues are foundational to musical experience.That idea works for me only if I am standing, figuratively and metaphorically, not literally, on my head. It seems to me that experience is the foundation of philosophy or, put another way, that one's philosophy derives from one's experiences; the richer the experiences, the richer the philosophy. A philosophy based on limited or weak experience is a limited or weak philosophy. This, however, is only surface-level logic for a deeper epistemological question—where does one's philosophy come from? If I take the Deweyan perspective that philosophy derives from experience, then surely I am obligated, in this forum, to define my terms—particularly "experience." It would be easy to say that experience means making music and listening to music, and surely it does. By experience, however, I mean not only these actions—the doing of music—but also thinking, or what Ellen Langer calls mindfulness.3 Langer describes mindful learning as having three characteristics: "the continuous creation of new categories; openness to new information; and an implicit awareness of more than one perspective."4 I like how Robert Duke articulates the same idea: "Teach things that are intellectually interesting and functionally valuable."5 Engage students not just in doing, but also in thinking—in mindful learning. Rich experience makes for rich philosophy. If we are talking about music education at all levels that is not only participatory, but also mindful, then I am all for it.Reimer asks a second question: how are we to accomplish the teaching of philosophy to K-12 students? I want to know what we are trying to accomplish. Are we trying to teach the content of philosophy or are we trying to help students develop their own abilities to think about their experiences as musicians, whether as listeners or as music makers, in whatever contexts they find themselves? The former seems to be a reification of philosophy in which I am not eager to engage most K-12 students. I hope we are aiming for the latter. If so, then our task is to provide rich and mindful experiences in every music setting. Our task is to model the disposition of a philosopher—one who asks questions, is curious, and is engaged in the life of the mind.This seems so obvious. Why aren't we doing it already? There... (shrink)

Finnis claims that his theory proceeds from seven basic principles of practical reason that are self-evidently true. While much has been written about the claim of self-evidence, this article considers it in relation to the rigorous claims of logic and mathematics. It argues that when considered in this light, Finnis equivocates in his use of the concept of self-evidence between the realist Thomistic conception and a purely formal, modern symbolic conception. Given his respect for the modern positivist separation of fact (...) and value, the realism of the Thomistic conception cannot be the foundation for the natural law as Finnis would reconstruct it. Nor can the purely formal modern conception of self-evidence provide a foundation for practical reason. This raises some doubt as to whether there can be self-evident principles of practical reason as Finnis suggests. The article contributes to the analysis of the Finnis reconstruction of the natural law by providing a rigorous analysis of his claim for self-evidence. It frames this analysis historically, suggesting the roles that certainty and mystery play in the apprehension of moral meaning. (shrink)

Evidentials and Modals offers an in-depth account of the meaning of grammatical elements representing evidentiality in connection to modality, focusing on theoretical/formal perspectives by eminent pioneers in the field and on recently discovered phenomena in Korean evidential markers by native scholars in particular. Evidentiality became a hot topic in semantics and pragmatics, trying to see what kind of evidential justification is provided by evidentials to support or be related to the 'at-issue' prejacent propositions. This book aims to provide a deeper (...) understanding of such evidentiality in discourse contexts in a broad range of languages such as American Indian, Korean and Japanese, Turkish and African languages over the world. In addition, an introduction to the concept of evidentiality and theoretical perspectives and recent issues is also provided. Contributors are Alexandra Y. Aikhenvald, Robert Botne, Kyung-Sook Chung, Martina Faller, Ezra Keshet, Iksoo Kwon, Chungmin Lee, Ji-Young Lee, Jungmee Lee, Dongsik Lim, Lisa Matthewson, William McClure, Elin McCready, Sarah E. Murray, Marisa Nagano, Jinho Park, Mary Shin Kim, Jaemog Song, Thomas Willett, and Kei Yoshimoto. (shrink)

The rhetorical structure of Vico’s pedagogy is shaped predominantly by the ars topica. While most would associate the ars topica with the classical Greek and Roman cultures, where theories of topoi predominate rhetorical theory and pedagogy, this essay shows that the ars topica in the rhetorical structure of Vico’s pedagogy must be heroic in nature, rather than classical. Embodied in the figure of Homer, the ars topica in Vico’s pedagogy stands beyond the technical consciousness of the classical world. The figure (...) of Homer stands for the imaginative poetic capacity to make figural connections and to escape the reduction of meaning to technical formulae. Such escape, for Vico, ensures the life and liberty of not only the individual mind but the civic realm. (shrink)

This article argues humanities scholarship is often dismissive of the quantitative, and that there is scope for worthwhile interdisciplinary research into the way everyday life is given tone and texture by experiences and cultures of number. Following the work of Mary Poovey (2008) and Steven Connor (2016), it challenges the view, particularly influential in the humanities, that number and associated ideas to do with data, objectivity, mathematics, and the rational, are parasitic upon life. In contrast to this view, this (...) article suggests that even if the idea of ‘the human’ is defined in opposition to number, the relation between the two is more usefully understood as an interweaving of differential tensions, rather than two poles separated by an uncrossable distance. Examples from literary fiction and two smartphone apps are analysed with the intent of initiating a dialogue between different cultural objects that share a concern with number and human experience. (shrink)

Toni Morrison suggests that storytelling is a highly effective way of structuring knowledge, and that the harnessing of a clever allegory, the search for well-patterned language is a constant, provocative engagement with the contemporary world. This article considers the ways poetry, imagination, and well-patterned language are utilized in the philosophies of Ralph Waldo Emerson, Richard Rorty, and Leonard Harris. The author notes that there are apparent similarities between Rorty and Harris, but one should also notice that there are significant differences (...) in these two philosophical positions. The author ultimately argues that Harris's move toward poetry and well-patterned language is extremely powerful and needed if people wish to move beyond a well-established set of values and norms. Harris prods us to tell thought-provoking, engaging stories—to intricately tuck knowledge into allegory and well-patterned language—but do it without being an apologist for the prevailing bourgeois liberal democratic tradition. In this manner, the harnessing of metaphor and clever allegory, the creative engagement with poetry and well-patterned language (in philosophy) is a provocative means of engaging the oppression, dispossession, and immiseration of the contemporary world. (shrink)