Cognition in living entities—and their social groupings or institutional artifacts—is necessarily as complicated as their embedding environments, which, for humans, includes a particularly rich cultural milieu. The asymptotic limit theorems of information and control theories permit construction of a new class of empirical ‘regression-like’ statistical models for cognitive developmental processes, their dynamics, and modes of dysfunction. Such models may, as have their simpler analogs, prove useful in the study and re-mediation of cognitive failure at and across the scales (...) and levels of organization that constitute and drive the phenomena of life. These new models particularly focus on the roles of sociocultural environment and stress, in a large sense, as both trigger for the failure of the regulation of bio-cognition and as ‘riverbanks’ determining the channels of pathology, with implications across life-course developmental trajectories. We examine the effects of an embedding cultural milieu and its socioeconomic implementations using the ‘lenses’ of metabolic optimization, control system theory, and an extension of symmetry-breaking appropriate to information systems. A central implication is that most, if not all, human developmental disorders are fundamentally culture-bound syndromes. This has deep implications for both individual treatment and public health policy. (shrink)

I offer an analysis of the role of aesthetic value in the formation of cultural memory. More specifically, I examine how cultural memory is formed through cultural artifacts that embody a connection to the past via aesthetic means. My approach is motivated by artifacts from small-scale preindustrial societies, which make it apparent that aesthetic values, rather than being pursued for their own sake alone, enhance other functions, such as maintaining cultural identity and bringing the past (...) into the present. I focus on rock art painting from the Kimberley, Australia, and effigies animated during rituals in New Ireland, Papua New Guinea to argue that, to play a significant role in the formation of cultural memory, aesthetic value must be aligned with implicit conceptions of time which inform the production of artifacts mediating cultural memory. This argument has implications for understanding differences in apprehending memory values and aesthetic values across cultural domains. (shrink)

The reference of the postmodern task of thinking is Auschwitz, the abyss and discontinuity separating us from the world of our ancestors. As inhabitants of Planet Auschwitz our point of reference lacks all transcendental warrants; it is not a non-referable reference which constitutes the abyss we must enter, endure, and in which our intellectual and cultural tradition must be transformed. The private/public transformations which constitute the texts of this book attempt to depart from the dystopic individuality (...) and public life resulting from business-as-usual after Auschwitz. The three parts of the book are progressive reworkings of traditional metaphysics as adapted and modified by a modernism that refuses to grapple with its complicity. It is precisely that complicity which postmodern thinking takes up in its attempt to signify otherwise than the easy modernist translations and images of tradition. Thus it is a series of uneasy images imaging otherwise but never apart from modernity that take us away from complicity toward a transformed tradition. The uneasy images of this book are photogrammic combinations of photographs and texts, mutual supplements, pulling tradition through the Event against the persistent and murderous forces of contemporary idolatry and repression. (shrink)

Beginning with our cosmic ancestors and the 1950s ancestors of Institute on Religion in an Age of Science, this essay highlights the wider, post-World War II cultural context, including other science and religion organizations, in which IRAS was formed. It then considers eight challenges from today's context. From the context of science there are the challenge of scale that leads us to question our place in the scheme of things and can lead to a challenge (...) to morale concerning whether we make any difference; the challenge of human variability that leads to the question whether there is a single human moral nature; and the challenge of detailed explanation that leads to the question of what is the task of theology in relation to detailed scientific explanation. From the religion context there are the challenge of objectivity—studying religion without practicing religion; and the challenge of pluralism and the variety of cultural and religious perspectives. From the context of the growing and diverse science-and-religion enterprise, considered from the perspective of IRAS developed in the first part of this essay, there are the challenges of apologetics and intellectualization. Finally, from the context of our growing, worldwide consumerist culture that is contributing to the radical alteration of the planetary environment, leading to much suffering, there is the challenge of becoming more motivated to act for the long-term global good. (shrink)

Space provides the major context for environmental interactions, both social or physical. In Africa the use of space is mediated by sociocultural values, beliefs, and norms. Segments of space from the room to the village square and surrounding natural environment have domains of cultural rules, symbols, and meanings assigned to them with import for environmental behavior and action among elders, children, and women. They illuminate aspects of the social enforcement of three forms of environment-related rules: “prescriptive,” mediating, and (...) community-assigned environmental codes/taboos, some of which may require purification rites for violations. Several transgenerational eco-thoughts and eco-fantasies embedded in social practices have significant bearing on sustainable environmental conservation. Five major contexts are in deep interplay between community environmental ethics and environmental action: the adoption and evocation of spiritualized rules in regulating the use of space; the declaration of sacred grounds and territories to bound people; the evolution of time-and place-related rules; the use of physical designs to secure behavioral expectations; and the role of “regulatory social institutions” in the enforcement of environmental codes. They point to the fact that cultural and social meanings assigned to the ordinary physical environment are important in deconstructing peoples’ use of space. While traditional communal environmental norms can be given preeminence, their correlates in cosmopolitan societies are exemplified in the complex formal rules sometimes employed in regulating the use of space, creating a juridical order in the drive for efficiency and profit in capitalistic societies. (shrink)

One can read the history of kitsch and the history of kitsch theories by accentuating either everyday aesthetics (knickknacks) or pseudo art/bad art. The authors have divided their introduction to the topic by accentuating first everyday aesthetics (this part includes a detailed history of kitsch research) and then art—especially the wave of contemporary art that has lately been knocking on the doors of kitsch. Three historical stages of kitsch are discussed. The first stage discusses the topic and gives (e.g., bad, (...) sentimental art and interior design) negative attention only. This phase ends with Clement Greenberg’s essay “Avant-Garde and Kitsch” (1939). The second wave discusses kitsch in a curious manner, mainly around the 1960s. And the contemporary stage of the discussion is often positive (starting from the 1990s). In the part where contemporary art is analyzed, art’s kitschy side is traced historically to the Dutch art market of the seventeenth century. But today’s art world, which is strongly invaded by kitsch, gains the main attention. How did kitsch become so central to contemporary art? What forms has it taken there? (shrink)

We build on limited research concerning the mediation processes associated with the relationship between ethical culture and employee outcomes. A multidimensional measure of ethical culture was examined for its relationship to overall Person-Organization (P–O) fit and employee response, using a sample of 436 employees from social economy and commercial banks in Spain. In line with previous research involving unidimensional measures, ethical culture was found to relate positively to employee job satisfaction, affective commitment, and intention to stay. New to (...) the literature, ethical culture was also found to be associated positively with employee willingness to recommend the organization to others. These effects were observed even when perceptions of P–O fit were controlled. Importantly, ethical culture was also positively related to overall P–O fit, which in turn, partially mediated the relationship between ethical culture and employee outcomes. Our findings add to studies that focus on the importance of the degree of ethical congruence between the individual employee and the organization. They suggest that ethical culture, with its expected impact on virtuousness and emotional well-being, will positively influence outcomes independently of the degree to which there is a match between employee and organizational values. (shrink)

Western thinking has long been dominated by essence, by a preoccupation with that which dwells in itself and delimits itself from the other. By contrast, Far Eastern thought is centred not on essence but on absence. The fundamental topos of Far Eastern thinking is not being but 'the way' (dao), which lacks the solidity and fixedness of essence. The difference between essence and absence is the difference between being and path, between dwelling and wandering. 'A Zen monk should be (...) without fixed abode, like the clouds, and without fixed support, like water', said the Japanese Zen master Dōgen. Drawing on this fundamental distinction between essence and absence, Byung-Chul Han explores the differences between Western and Far Eastern philosophy, aesthetics, architecture and art, shedding fresh light on a culture of absence that may at first sight appear strange and unfamiliar to those in the West whose ways of thinking have been shaped for centuries by the preoccupation with essence. (shrink)

This article reviews recent findings that bear on the mechanism(s) of tumor‐specific Lyt‐1+2− T cell‐mediated tumor eradication in vivo A tumor‐immune Lyt‐1+2− T cell subset has been identified which is distinct from T cells mediating in vitro cytotoxicity (Lyt‐1+2+/1−2+). The Lyt‐1+2− cells have a crucial role in rejecting tumor cells when adoptively transferred into T cell‐deprived B cell mice. This indicates that Lyt‐1+2− T cells do not necessarily require recruitment of the host's cytotoxic T cell precursors for implementation of (...) in vivo immunity. Instead, this T cell subset exerts its anti‐tumor effect in collaboration with macrophages as shown with an in vivo tumor cell culture system utilizing a diffusion chamber. A pathway of Lyt‐1+2− T cell‐macrophage interaction leading to tumor cell killing is discussed in terms of its probable relevance to the eradication of tumor cell masses consisting of tumor cells expressing quantitatively and/or qualitatively different tumor antigens. (shrink)

This book attempts a conceptual clarification of Kant’s approach to culture, given the lack of systematic study of this aspect of his thought. At its origin there was only a thematic interest in the manifold meanings of the term “culture”, as well as the underlying persuasion that Kant’s moral philosophy could provide us with a systematic framework to understand the increasing relevance of “culture” in modern thought. Specifically, the hypothesis was that the emergence of culture as a relatively autonomous realm (...) was implied in Kant’s refusal to let nature play a role in the constitution of the moral norm, and his requirement that the moral norm be defined through pure reason alone. As a result, culture would appear as a middle terrain: being neither empirical nature nor pure morality. Accordingly, culture can be approached either from the perspective of nature, or from the perspective of morality. Both approaches represent what can be termed “Kant’s explicit account of culture”. Behind this explicit, two-fold account of culture, however, an implicit account of culture in terms of “projection of man’s subjectivity” can be discovered. This latter account, itself a consequence of the critical enterprise, constitutes Kant’s most original contribution to the philosophy of culture. (shrink)

The resent paper reviews three phases in the literature on cognition and colour, and also Luria's (1976) observations of the effects that literacy and/or schooling have on colour naming and colour categorization. It is argued that Luria's own interpretation of his findings is partiafly flawed by inconsistency, and by ethnocentric presuppositions concerning mediation and abstraction. A revised interpretation is proposed that draws on Gibson's (1950, 1966) contrast between direct and indirect perceptions. It is suggested that language usage and (...) class='Hi'>cultural practices come to exert a joint effect upon the experience of colour by selectively directing attention towards or away from the various perceptible aspects of coloured objects. (shrink)

The interior of the body is an alien landscape, the frontiers of which we are continually expanding. Technological developments have allowed us to see more and more of what lies beneath the skin. Starting with the violently erotic public spectacle of dissection in amphitheatres, through X-ray and endoscopy, to other current and future technologies that work towards the yet to be realized ideal (or myth) of a truly non-invasive but microscopically detailed depiction of the human body. This opening up of (...) the human interior to our gaze is not exclusively a medical phenomenon. It is an exploration that has been shared by scientists, artists and entertainers, variously reappropriating imagery and technologies of seeing. Each new invasive technology brings with it the somewhat naïve belief that it can excavate the essence of the subject, their passions, motivations and faults, their ‘souls’ for lack of a better word. Yet while an X-ray can certainly not tell us anything of the subject’s personality, as we delve deeper we discover more about our chemical and electrical natures, encouraging the perception that our consciousness is the ‘sum of our parts’. However, as technologies have become more sophisticated, there has been an increasing tendency to present the body in segments, detached from their surrounding structures. A certain objectification and distancing that occurs when we view the flesh laid open. How do we engage with these views culturally, and how do they influence how we view others and ourselves? In this article I grapple with notions of a mutating body that we are actively in the process of changing in the context of my own and others’ visual practice, with particular emphasis on making the mediated nature of these images visible. I will engage in a celebratory but critical discussion of others’ and mine. (shrink)

The paper raises the theoretical question of the cultural mediational nature of literary intertexts from the point of view of generic and transformational dynamics. The intertextual complex as mediational operator is examined at two levels – (1) in the context of cultural diachrony by observing how the literary work establishes its place in the history of literature closely connected to the metapoiesis of the text; (2) at various kinds of intratextual interlevel movements regulating the evolution of a (...) whole intertextual system within the work. Differentiating the ontological, generative and transformational conceptualization of intertextual poetics, an attempt is made to define the basic textual modes of the pretext, the intext and the intertext by describing their functionality in the building of an intersemiotic literary system. The relevant functions are grasped by shedding light upon the types of the sign of which the given signifying structures consist (here a terminological clarification and re-evaluation are added) and their textual semantics in terms of referential and relational quality (cf. the different versions of referential and relational semantics). In the first place, however, the paper aims at outlining the structure and content of the generic-transformational semiotic processes in which the dynamic aspects of intertextual semiosis are revealed. Within this framework, the processuality of the development of the intertextual signifying structure iselucidated, shown as a chain of reciprocal sign activities resulting in constantly evolving semantic shifts within the intra- and intertextual semiosis processes, all relying on mediational operations. Text examples are taken from and references made to works by A. S. Pushkin, I. S. Turgenev, F. M. Dostoevsky and J. M. Coetzee. (shrink)

The paper raises the theoretical question of the cultural mediational nature of literary intertexts from the point of view of generic and transformational dynamics. The intertextual complex as mediational operator is examined at two levels – (1) in the context of cultural diachrony by observing how the literary work establishes its place in the history of literature closely connected to the metapoiesis of the text; (2) at various kinds of intratextual interlevel movements regulating the evolution of a (...) whole intertextual system within the work. Differentiating the ontological, generative and transformational conceptualization of intertextual poetics, an attempt is made to define the basic textual modes of the pretext, the intext and the intertext by describing their functionality in the building of an intersemiotic literary system. The relevant functions are grasped by shedding light upon the types of the sign of which the given signifying structures consist (here a terminological clarification and re-evaluation are added) and their textual semantics in terms of referential and relational quality (cf. the different versions of referential and relational semantics). In the first place, however, the paper aims at outlining the structure and content of the generic-transformational semiotic processes in which the dynamic aspects of intertextual semiosis are revealed. Within this framework, the processuality of the development of the intertextual signifying structure iselucidated, shown as a chain of reciprocal sign activities resulting in constantly evolving semantic shifts within the intra- and intertextual semiosis processes, all relying on mediational operations. Text examples are taken from and references made to works by A. S. Pushkin, I. S. Turgenev, F. M. Dostoevsky and J. M. Coetzee. (shrink)

We examined a largely ignored but imperative dimension of safety literature by testing the impact of ethical leadership style on organizational safety performance. We also tested dual mediating paths of safety culture and safety consciousness in the relationship between ethical leadership style and organizational safety consciousness. Data were collected from a large public sector telecom company in Pakistan. Confirmatory factor analysis was used to assess the reliability and validity of the study scales and model fit. Preacher and Hayes’s macro (...) of mediation was employed to test the direct and indirect paths proposed in the study. The findings suggest that ethical leadership has a positive impact on organizational safety performance. Partial mediating roles of safety culture and safety consciousness were also found between the dependent and independent variables. Theoretical and practical implications are discussed. (shrink)

There is a wide spectrum in reading Michael Ondaatje’s novel Anil’s Ghost, ranging from thinkers who explore literary, historical, to ethico-ontological and political aspects. I confine the study by strictly retrieving the subjectivity of the human rights victim as not rested in its being a subject and victim, hence as a specter that haunts or ‘retaliates’ into exposing its victimization. This article attempts to read the spectral nature of this victim using Derrida and Žižek. The Derridean reading grounds the (...) central spectrality on his hauntology and what it says about the victim’s ghostly character. Later, I expound on the act of haunting from a Žižekean standpoint by hinging on the notion of ‘drive’ that exposes the nature of victimization as depoliticizing the subject. (shrink)

The overwhelming motif of nineteenth century anti-Semitic discourse is the metaphor of the Jew as a ghost. In all cultures, the ghost represents the antithesis of what is categorically human: it represents the other par excellence. By using the heuristic of the ghost to interpret how Enlightenment discourse has dealt with the other, this article will argue that the Enlightenment model of the self and its relation to others was a contributing factor to Modern Racism. Enlightenment discourse on subjectivity finds (...) its counterpart in Confucian notions of subjectivity. By looking at how ghosts are understood within Confucian discourse and how they are evoked in popular literature, I argue that Confucian philosophy’s model of subjectivity contributed to the success of the Chinese empire’s assimilation project. (shrink)

This paper is an outcome of the business ethics course conducted during the third semester of the MBA course and aims to examine how a subordinate employee’s response, either by raising a concern or being quiet to repeated misbehavior of the leader, impacts an organization. Primary data was collected from the employees of mid-sized IT companies in India using a five-point Likert scale questionnaire. Structural equation modeling has been used to analyze the data. Mediation analysis has been conducted (...) to verify the mediating role of organizational culture. It is found that if an employee feels safe in an environment, they open up to suggestions or else suppress their thoughts to escape repercussion. The analysis shows that silence and voice in an organization have an impact on the organization’s culture. The implications of this study show that leaders violate the integrity of the organization by vandalizing the organization's objectives, outcomes, assets, and well-being of the co-employees. Previous studies have not focused on the mediating role of organizational culture on employee voice or silence. (shrink)

The emerging field of cognition and culture has had some success in explaining the spread of counterintuitive religious concepts around the world. However, researchers have been reluctant to extend its findings to explain the widespread occurrence of culturally counterintuitive ideas in general. This article develops a broader notion of social counterintuitiveness to include ideas that violate shared expectations of a group of people and argues that the notion of social counterintuitiveness is more crucial to explaining cultural success of surprising (...) ideas than the traditional notion of individual counterintuitiveness. Building on the context-based account of individual counterintuitiveness, the article also outlines how the once unorthodox cultural ideas become conventionalized over time only to be swept under the next wave of cultural innovation. By helping us peel away the layers of tradition that weave together the multilayered tapestry of culture, this account can be useful for understanding the development of cultural scaffolding that is needed to support the spread of maximally counterintuitive concepts such as widespread religious concepts of God and ghosts. (shrink)

In the early twentieth century psychology became the study of "behavior." This article reviews developments within animal psychology, functional psychology, and American society and culture that help explain how a term rarely used in the first years of the century became not only an accepted scientific concept but even, for many, an all-encompassing label for the entire subject matter of the discipline. The subsequent conceptual and linguistic activity of John B. Watson, Edward C. Tolman, Clark L. Hull, and B.F. Skinner, (...) as they attempted to explain "behavior" throughout the course of the twentieth century, is then discussed. Finally, the article suggests the need for greater conceptual and linguistic diversity in psychology. In this last regard, reference is made to cognition and consciousness, to William James and John Dewey, and to the fact that prediction and control might not be the most relevant aims of contemporary psychology. (shrink)

Culture is the bloodline of the nation and the spiritual home of the people. Intangible cultural heritage belongs to the field of culture, and the transmission of ICH is a kind of human-based cultural transmission, which is the shaping of people’s morality, character, sentiment, will, ideals and beliefs, value orientation, humanistic cultivation, artistic taste, way of thinking, wisdom, and ability in the practice of production and life of various ethnic groups. Based on the status acquisition model, this study (...) analyzed the human capital, social capital, and psychological capital of ICH bearers from three perspectives. In addition to the conventional socio-demographic factors such as gender, age, place of residence, and education level as control variables, status attainment was introduced as a dependent variable, and occupational identity, job satisfaction, and entrepreneurial ability were introduced as mediating variables to construct a conceptual model in the hope of exploring the multiple influencing factors of status attainment among ICH bearers. Interviews were used to gain, the feelings and knowledge of experts, scholars, and ICH bearers, to lay a solid qualitative research foundation for this study. A questionnaire survey was also conducted to obtain basic information and professional experiences of ICH bearers to provide real support for the research analysis and discussion. As per the results of this research, all the hypotheses were supported except, HC did not have any significant impact on JS. Furthermore, SC was not in a significant association with career identity. Moreover, career identity and status attainment did not have a significant relationship. (shrink)

Learning capabilities have been an essential element for the success of second language learners that needs regulators' and researchers' emphasis. Hence, the current research examines the role of lack of self-efficacy and resistance to innovation on the insufficient learning capabilities of second language students in China. The current study also examines the mediating role of demotivation among the linkage of lack of self-efficacy, resistance to innovation, and insufficient learning capabilities and explores the moderating role of institutional culture among demotivation and (...) insufficient learning capabilities. The researchers have applied the questionnaires method to gather the data from selected students and employed the smart-PLS to assess the measurement and structural models. The results revealed that lack of self-efficacy and resistance to innovation has a significant and positive linkage with insufficient learning capabilities. The results also exposed that demotivation significantly mediates among lack of self-efficacy, resistance to innovation, and insufficient learning capabilities. The findings also explored that the institutional culture significantly moderates the linkage between demotivation and insufficient learning capabilities. (shrink)

Putting measures in place to prevent wrongdoing in organizations is important, but detecting and correcting wrongdoing are also vital. Employees who detect wrongdoing should, therefore, be encouraged to respond in a manner that supports corrective action. This article examines the influence of the ethical culture of organizations on employee responses to observed wrongdoing. Different dimensions of ethical culture are related to different types of intended responses. The findings show that several dimensions of ethical culture were negatively related to intended inaction (...) and external whistleblowing and positively related to intended confrontation, reporting to management, and calling an ethics hotline. (shrink)

In recent years, there has been a growing interest in scholars and practitioners to explore the factors that lead to an improvement in Students’ psychological wellbeing. Due to the tough challenges faced by students during their academic life, severe issues of stress, anxiety, and other mental health issues emerge, which affect their academic performance and have a long-lasting impact on their future careers. The pandemic accelerates the stress levels, anxiety, and mental issues of students. The main purpose of this study (...) was to explore how music education impacts on Students’ psychological wellbeing and academic performance. This study also investigates the mediating effect of self-esteem and self-efficacy. To the best of our knowledge, there has been little to no study exploring the relationship of music education on the psychological wellbeing and performance of students, especially from the perspective of Asian countries. This study was conducted in undergraduate and graduate institutions of China. This study was quantitative in nature and data were collected from 319 respondents. The structural equation modeling technique was employed for data analysis. Results reveal that music education has a significant positive impact on psychological wellbeing, which improves Students’ academic performance. Moreover, psychological wellbeing also has a significant and positive impact on Students’ academic performance. Self-efficacy and self-esteem significantly mediate the relationship between music education and psychological wellbeing. The findings of this study open new avenues for future research in music education and psychological wellbeing. This study suggests that the policymakers and practitioners should make such policies that encourage educational institutes to adopt music education to improve the psychological wellbeing of students. (shrink)

In this paper, I argue that the Alt-Right needs to be taken seriously by the liberal establishment, the general public, and leftist cultural elites for five main reasons: 1) its ‘right-wing Gramscianism’ borrows from the French New Right and the French and pan-European Identitarian movement. This means that it is engaged in the continuation of a larger Euro-American metapolitical struggle to change hearts and minds on issues related to white nationalism, anti-Semitism, and racialism; 2) it is indebted to (...) the metapolitical evolution of sectors of the violent neo-Nazi and earlier white nationalist movements in the USA; 3) this metapolitical orientation uses the mass media, the internet, and social media in general to reach and influence the masses of Americans; 4) the ‘cultural war’ means that the Alt-Right’s spokesman Richard Spencer, French ND leader Alain de Benoist, and other intellectuals see themselves as a type of Leninist vanguard on the radical right, which borrows from left-wing authors such as Antonio Gramsci and their positions in order to win the metapolitical struggle against ‘dominant’ liberal and left-wing political and cultural elites; and 5) this ‘cultural war’ is intellectually and philosophically sophisticated because it understands the crucial role of culture in destabilizing liberal society and makes use of important philosophers such as Friedrich Nietzsche, Carl Schmitt, Julius Evola and others in order to give credence to its revolutionary, racialist, and anti-liberal ideals. (shrink)

Social norm transgressions are assumed to be at the root of numerous substantial negative outcomes for transgressors. There is a prevailing notion among lay people and scholars that transgressing social norms can negatively impact one’s mental health. The present research aimed to examine this assumption, focusing on clinically relevant outcomes such as anxiety and depression. The present research further aimed to examine a social cognitive process for these outcomes in the form of fear of negative evaluations as a result of (...) one’s norm transgressing behavior. Specifically, it examined whether it is negative evaluations about ourselves or about those close to us that mediates the effect of social norm transgressions, and whether those may vary as a function of culture. Results of the present research, including a study with a community sample, suggest a positive association between social norm transgressions and psychological distress. Results also suggest that increased fear of negative evaluation mediates that association but does so differently for people from more collectivistic cultures and people from less collectivistic cultures. For people from more collectivistic cultures increased fear of negative evaluation of close others may mediate the association between social norm transgressions and psychological distress. However, for people from less collectivistic cultures that association may be mediated by increased fear of negative evaluation of oneself. Implications for research on consequences of social norm transgressions and cross-cultural differences in perceptions of such consequences are discussed as are practical implications for motivating social norm adherence and the maintenance of constructive social norms. (shrink)

Recent discussions of animal communication and the evolution of language have advocated adopting a ‘pragmatics-first’ approach, according to which “a more productive framework” for primate communication research should be “pragmatics, the field of linguistics that examines the role of context in shaping the meaning of linguistic utterances”. After distinguishing two different conceptions of pragmatics that advocates of the pragmatics-first approach have implicitly relied on, I argue that neither conception adequately serves the purposes of pragmatics-first approaches to the origins of human (...) linguistic communication. My main aim in this paper is to motivate–and begin to articulate–an intermediary conception whose scope is narrower than Carnapian pragmatics but broader than Gricean pragmatics. To do so, I first spell out what I take to be the key insight offered by proponents of the Gricean approach concerning the emergence of linguistic communication, namely, its being communication ‘from a psychological point of view’. I then develop this insight using key elements from the anti-Gricean ‘biosemantic’ account of linguistic communication due to Ruth Millikan, Philosophical Perspectives 9, Ridgeview Publishing, Atascedero CA, 1995, Millikan R Varieties of Meaning. Mass.: The MIT Press, Cambridge, Millikan, Beyond concepts: unicepts, language, and natural information, Oxford University Press, Oxford UK, 2017, and elsewhere). I argue that the intermediary pragmatics-first approach that I propose, which draws on both Gricean and Millikanian resources, would be better equipped to serve the purposes of those who search for potential precursors of human linguistic communication in animal communication. (shrink)

In 1872 Nietzsche shocked the European philological community with the publication of the Birth of Tragedy. In this fervid first book Nietzsche looked to ancient Greek culture in the hope of finding the path to a revitalization of modern German culture. Cultural health was at this point unquestionably his paramount concern. Yet postwar Nietzsche scholarship has typically held that after his Untimely Meditations which followed soon after, Nietzsche’s philosophy took a sharply individualist turn—an interpretation largely due to Walter Kaufmann’s (...) noble and influential effort to counter the Nazi appropriation of Nietzsche by stressing Nietzsche’s anti-political individualism and downplaying his seemingly more noxious Kulturphilosophie. But even after Nietzsche gave up on the idea of German culture as something blessed with inner truth and greatness and Nietzsche gave up on the idea of German culture as something blessed with inner truth and greatness and pregnant with the potential for renewed splendor–heaping scorn instead on the Germans and their newly-founded Reich–he still, I argue, continued to take culture, as a collective social achievement, to be something of prime importance. Indeed, it is for this reason that he took the flourishing of great individuals–especially artists and intellectuals–to be vital. Their singularity and their excellence redeems the decadent cultural landscape from the bovine blight of the “last man” and the self-satis!ed, uncreative, and barren mediocrity he represents. My dissertation uses Nietzsche’s perfectionistic ideal of a flourishing culture as a point of departure for investigating many of the central themes in his work: his criticism of the ideals enshrined in conventional morality; his attack on Christianity; his celebration of individual human excellence and cultural accomplishment; his lamentations about cultural decline; his troubling remarks about the need for slavery (“in some sense or other”) if a society is to flourish; and his grand ambitions for a “revaluation of all values.”. (shrink)

Although film for Adorno is first and foremost the principal agent of culture industry, he takes on an equivocal stance towards the medium and its aesthetic potentials for reasons inherent to the medium itself. Indeed, its disinterested recording of the empirical world leads to both, a semblance of immediacy easy to instrumentalize for propaganda or advertising purposes, and a non-subjective access to the world of objects, which disclose their societal imprint. Despite (or because of) its technological basis, film is inherently (...) concerned with the society it both mediates and addresses, and has to be understood as a collective medium in either of its formats: commercial productions, because they address the masses (which they manipulate and distract from reality’s inherent antagonisms by reproducing pseudo-realistic, stereotypical representations in a totalitarian manner), independent films, because they unearth something non-identical nestled in the folds of the ideological totality, through a montage “which does not interfere with things but rather arranges them in a constellation akin to that of writing”. This article aims to deploy the complex constellation through which Adorno approaches film, its embedding in the capitalist world, its inherent aesthetic force and its complicated relation with the reality it mediates. (shrink)

Judaism was a mythical, strongly tribal religion with anthropomorphic God in which the leading element was the concept of a covenant between God and the exceptional “chosen people.” Such views produced a strong emphasis on tribal unity and attitude of election and moral superiority vis-à-vis the rest of humanity. Philo must have felt inadequacy of the ancient Judaism and its limitations to compete for the minds of Hellenes with their universalistic philosophical thought. Philo represented a trend in Jewish ideology which (...) attempted, in confrontation with the Greek culture, to assert itself as a valid cosmic view to support the existence of a community. He attempted to reevaluate Hebrew ideology found in the scriptures adopting Greek metaphysical, ethical, and religious doctrines to Judaism.The focus of this article is on Philo’s introduction of the Greek concept of Logos, in the modified version of Xenocrates into Judaism. Philo developed this concept further and transformed from a metaphysical entity into an extension of a divine and transcendental anthropomorphic being and mediator between God and men. Thus Philo produced a synthesis of both Hebrew and Greek traditions developing concepts that were used for future Hellenistic interpretation of messianic Hebrew thought by providing foundations for Christianity. (shrink)

The study reported in this paper sought to examine the extent to which organisational leadership support and organisational culture explain the effect of regulation on sustainable procurement practice, as insights into this relationship is lacking in the extant literature. Useable survey data from 322 Ghanaian organisations were analysed using descriptive statistics, and structural equation modelling techniques. The analysis examined the nature of sustainable procurement practice in an African context, and the potential mediating effects of organisational leadership support and organisational (...) culture on regulation’s relationship with sustainable procurement. The findings reveal a moderate sustainable procurement practice in Ghanaian organisations, a significantly positive effect of regulation on related practices, and a mediation effect of organisational leadership support on regulation’s relationship with sustainable procurement. There was, however, no mediation effect relative to organisational culture. Potential relevance and implications of the study for theory and practice are explored in the discussion and conclusion sections. (shrink)

Following the traces of Margaret Mead’s statement that emphasized that the first photographic images of the Earth from space presented notions of fragility, the article contextualizes the recent critique of the dominant representation of the Earth as a globe that emerged in conjunction with the discourse on the Anthropocene. It analyses the globe as an image and the sentiments that accompanied it since the first photographs of our planet from space were published in 1968. The article outlines how (...) the cultural meaning of the whole Earth representation changed in parallel with the appropriation of the image by the large technological enterprises that emerged from America’s counterculture. It returns to the possibility of a coexistence of ‘views from within’ and ‘views from without’ following a detour with Gregory Bateson via Bali and proposes a Cybernetics of Grace as a practice of resistance against pure exteriority. The article concludes by linking the Cybernetics of Grace with the second-order conversations of Gordon Pask. (shrink)

In this paper we critically review recent developments in policies, practices and philosophies pertaining to the mediation between science and the public within the EU and the UK, focusing in particular on the current paradigm of Public Understanding of Science and Technology (PEST) which seeks to depart from the science information-transmission associated with previous paradigms, and enact a deliberative democracy model. We first outline the features of the current crisis in democracy and discuss deliberative democracy as a response (...) to this crisis. We then map out and critically review the broad outlines of recent policy developments in public-science mediation in the EU and UK contexts, focusing on the shift towards the deliberative-democratic model. We conclude with some critical thoughts on the complex interrelationships between democracy, equality, science and informal pedagogies in public-science mediations. We argue that science and democracy operate within distinct value-spheres that are not necessarily consonant with each other. We also problematize the now common dismissal of information-transmission of science as inimical to democratic engagement, and argue for a reassessment of the role and importance of informal science learning for the lay public, provided within the framework of a deliberative democracy that is not reducible to consensus building or the mere expression of opinions rooted in social and cultural givens. This, we argue, can be delivered by a model of PEST that is creative and experimental, with both educational and democratic functions. (shrink)

Though the commentaries on my review welcomed its focus on the social dimension of emotion and emotion regulation, they also revealed important misinterpretation. The social standpoint was not developed at the expense of the individual. On the contrary, this perspective is in line with dynamic emotions systems views. Despite variations in modalities, I argue that emotion sharing is universal because it concerns culturally-shaped knowledge and constructions when they are shattered by emotional events. Predictions regarding the recovery effects of private disclosure (...) are formulated, particularly in reference to the notions of speech styles and psychological differentiation. Finally, differentiating cognition and emotion is becoming more and more foggy and I agree that the time has come for new, less fuzzy, concepts. (shrink)

Green entrepreneurial self-efficacy refers to individuals’ conviction that they can contribute to solving environmental issues and shows self-assurance in their efforts to protect the environment. The present investigation attempts to determine the role of employees’ green ESE in the green innovation of SMEs. It is also proposed that GI positively impacts organizational environmental, economic, and social performance. This study also evaluates the mediating role of GI and moderating role of the green knowledge-sharing culture. This study tested the hypothesis using a (...) partial least squares structural equation modeling by applying smart PLS software. A total of 289 employees from SMEs in China were targeted for data collection. The results confirmed that green ESE positively impacts GI. Additionally, the findings verified that GI positively enhances firms’ environmental, economic, and social performance. The results validate the mediating role of GI. The moderating results revealed that green knowledge-sharing culture does not play a moderating role in proposed relationships. This study serves the existing body of literature by providing empirical evidence on the significance of green ESE. The study outcomes highlighted the bridging role of employees’ green ESE for firms’ GI. The results also offer companies a road map for how staff members’ green ESE might help the businesses to improve their performance in terms of the environment, economy, and society. (shrink)

The goal of this study was to introduce a model explaining how managers' attitudes, subjective norms, attributions, and the individualism-collectivism cultural dimension affect the way managers' deal with employee bribery in organizations. Twenty-six internal and external attributions related to bribery were identified through a series of structured interviews with 65 subject matter experts. These attributions, together with the other variables in the model, were evaluated by 354 Ecuadorian managers. Hierarchical regression analyses indicated that attitudes and external attributions significantly predicted (...) managers' intentions to discipline employees who accepted a bribe. In addition, external attributions mediated the relationship between individualism-collectivism and intent to discipline corrupt employees. Implications for the management of bribery in Latin American organizations are discussed. (shrink)

This book is part of a major project undertaken by the Centre for Studies in Civilizations , being one of a total of ninety-six planned volumes. The author is a statistician and computer scientist by training, who has concentrated on historical matters for the last ten years or so. The book has very ambitious aims, proposing an alternative philosophy of mathematics and a deviant history of the calculus. Throughout, there is an emphasis on the need to combine history and philosophy (...) of mathematics, especially in order to evaluate properly the history of mathematics in India, in particular the history of the calculus.The pivotal goals of the book are to oppose the Eurocentric account of the history of science in general and mathematics in particular; to avoid the usual philosophical idea of the centrality of proof for mathematical knowledge, in favour of the traditional Indian notion of pramāṇa [validation] encompassing empirical elements and emphasizing calculation; to analyze the thousand-year-long development of infinite series in India, starting in the fifth century; and to show ‘how and why the calculus was imported into Europe’ from about 1500. The result is a picture in which inputs from the Indian subcontinent and epistemology are the driving forces of the history of mathematics, as people in the European subcontinent struggle to adopt new calculation techniques from the East in spite of Western philosophico-religious biases . Thus, a ‘first math war’ involved the algorismus de numero indorum, adopted for practical reasons, which forced Europeans to modify their epistemology of number and quantities. A ‘second math war’ revolved around infinite series and the calculus, since the background of Western epistemology created ‘spurious difficulties’ about infinities and infinitesimals, partially resolved with theories of real numbers. And a ‘third math war’ is …. (shrink)

The move online of almost all meetings in 2020 in the wake of the COVID-19 pandemic threw into sharp relief the taken-for-granted centrality of conferences within scientific culture. While its impact on science has yet to be fully grasped, for the authors of this special issue, this situation held heuristic power for understanding the meanings and functions, now and historically, of international scientific conferencing. Ongoing discussions in the academic world about the pros and cons of virtual meetings bring out the (...) central place of presence in these events and its mediation across space and time by modern infrastructures and technologies. From their rise in the mid-nineteenth century to the experiences of the present day, as well as in imagined futures, international conferences have been about communication. Following James Carey, they can be considered both as places for sharing knowledge and as rituals aimed at fostering and performing communities. (shrink)

I present a detailed ethnographic study of magic and divination of the Nuosu people in southwest China and offer a cognitive account of the surprising prevalence of these objectively ineffective practices in a society that has ample access to modern technology and mainstream Han culture. I argue that in the belief system of the Nuosu, ghosts, divination, and magical healing rituals form a closely interconnected web that gives sense and meaning to otherwise puzzling practices, and such a belief system (...) is importantly supported and reinforced by individual’s everyday experiences. Contemporary Nuosu people overwhelmingly treat these practices as instruments for achieving specific ends and often entertain considerable uncertainty regarding their efficacy, which may be overestimated for a number of reasons, including the following: (1) the intuitive plausibility of divination for ghost identification and exorcist rituals is enhanced by the belief in the existence of ghosts as a result of abductive reasoning, (2) negative instances (divinatory or healing ritual failures) are underreported, and (3) people’s misperception of the probability of uncertain events’ occurrence often prevents them from realizing that the efficacies of magical/divinatory practices do not outperform chance. I conclude with some comments on the generalizability of the psychological and social mechanisms discussed. (shrink)

This paper is the second part of our recent paper ‘Historical and Epistemological Reflections on the Culture of Machines around the Renaissance: How Science and Technique Work’. In the first paper—which discussed some aspects of the relations between science and technology from Antiquity to the Renaissance—we highlighted the differences between the Aristotelian/Euclidean tradition and the Archimedean tradition. We also pointed out the way in which the two traditions were perceived around the Renaissance. The Archimedean tradition is connected with machines: (...) its relationship with science and construction of machines should be made clear. It is enough to think that Archimedes mainly dealt with three machines: lever, pulley and screw. As underlined in the first part, our thesis is that many machines were constructed by people who ignored theory, even though, in other cases, the knowledge of the Archimedean tradition was a precious help in order to build machines. Hence, an a priori idea as to the relations between the Archimedean tradition and construction of machines cannot exist. In this second part we offer some examples of functioning machines constructed by people who ignored any physical theory, whereas, in other cases, the ignorance of some principles—such as the impossibility of a perpetuum mobile—induced the attempt to construct impossible machines. What is very interesting is that these machines did not function, of course, as a perpetuum mobile, but anyway had their functioning and were useful for certain aims, although they were constructed on an idea which is completely wrong from a theoretical point of view. We mainly focus on the Renaissance and early modern period, but we also provide examples of machines built before and after this period. We have followed a chronological order in both parts, starting from the analysis of the situation in ancient Greece. Therefore, in the first part, we have examined the relations between the Aristotelian/Euclidean and Archimedean traditions from ancient Greece to the early modern age. In this second part, we analyse the relations of Archimedean tradition/ construction of machines from ancient Greece to the 19th century, focusing on the mentioned period. We remind the reader that our aim is to prove an epistemological thesis, not to provide a complete historical endeavour. As a correlated article, the reader will find three previous paragraphs in the first above-mentioned article. (shrink)

The article surveys Lauren Berlant’s ideas concerning the emotional functioning of the human being in the context of neoliberal capitalism and argues for their limitation resulting from Berlant’s focus on the society-ideology axis while overlooking the significance of the early bonds in the development of one’s emotional regulation. Contrary to the multiple Marxist interpretations of culture, Berlant emphasizes that politics is effective by shaping human fantasies of desire rather than merely producing ideology. In the case of the United States (...) this mechanism mainly refers to creating a collective hope for a “good life”, which is carried on within the paradigm of the Weberian protestant ethics: through hard work, perseverance and self-reliance, that is according to the myth of the American dream. Simultaneously, authors working within the field of developmental psychology demonstrate the key significance of human early attachments for the shaping of one’s self-trust and emotional balance, which enables a more critical attitude towards the cultural norms of happiness and makes it possible to find satisfaction not through responding to the fantasies generated by culture, but through relationships with other empirically existing human beings. The article thus maintains that works by psychologists such as Donald Woods Winnicott, John Bowlby and Mary Ainsworth fill in a significant void in Berlant’s writings and give hope for an overcoming of the “cruel optimism” impasse. (shrink)

An existential psychodynamic theory is presented based on Ernest Becker's claim that self‐esteem and cultural worldviews function to ameliorate the anxiety associated with the uniquely human awareness of vulnerability and mortality. Psychological equanimity is hypothesized to require (1) a shared set of beliefs about reality that imbues the universe with stability, meaning, and permanence; (2) standards by which individuals can judge themselves to be of value; and (3) promises of safety and the transcendence of death to those who (...) meet the standards of value. An empirical research program in support of this theory is then described, and the personal and interpersonal implications of these ideas are briefly considered. (shrink)

Objective – is to formulate a methodological discourse regarding the place and role of the language interconnected with the process of socialization of a person and develop a systemic idea of the corresponding functional features. -/- Materials & Methods – this discourse is formulated on the basis of a systemic idea of the personality socialization, which, in turn, is realized using the structural-ontological method of studying the subject matter field in interdisciplinary researches. This method involves the construction of special visual-graphic (...) matrices that reflect the interaction of the primary process and the material of the studied system. -/- Results. The work with the structural-ontological matrix made it possible to analyze the functions of the language in the context of such significant factors of socialization as complex psychodynamics, civilization space and the function of reflection. At the same time, reflection is considered at the level of two plans – primary (reflection-bond) and secondary (reflection-splitting). This made it possible to deduce the idea of the role of language beyond the traditional framework of working with text and analyze the place of the language in the context of activities to establish a connection between individuals, which is realized in a specific cooperative situation (Shchedrovitsky). In particular, the look at language as a specific tool of civilizational rationing, the mechanism of which is provided through reflection-communication. Thus, the language is examined through the prism of its systemic influence on the morphology of the psyche. -/- Conclusions – a structural-ontological analysis of the place and role of language in the process of personality socialization has led us to construction of a hypothesis about the phenomenon of language discontentment, as a tendency to distance away ego-consciousness in the process of individuation from linguistic ontology. The arguments were also advanced in favor of the assumption regarding the peculiarities of the influence of language discontentment on cultural activities and the psychodynamic contribution of this phenomenon in the midlife crisis (Jung). (shrink)

This book analyses the use of the crucial concept of 'taste' in the works of five major seventeenth-century French authors, Méré, Saint Evremond, La Rochefoucauld, La Bruyère and Boileau. It combines close readings of important texts with a thoroughgoing political analysis of seventeenth-century French society in terms of class and gender. Dr Moriarty shows that far from being timeless and universal, the term 'taste' is culture-specific, shifting according to the needs of a writer and his social group. The notion (...) of 'taste' not only helped to shape a new dominant culture, but also registered the conflicts within that culture between a view of taste that presupposted the values of 'polite society' as an exclusive (though not necessarily aristocratic) group, and a view that stressed the value of the classical-humanist tradition as a source of standards ratified by a broader public. this study sheds light not only on the central concept, but also on the individual authors discussed and on the norms of French classical literature in general. (shrink)

One of the critical crises observed in human society, especially in the so-called advanced and industrial societies, is the spiritual crisis. Spirituality in various types of cultural and religious concepts is considered a spiritual path one in which can achieve something like a high level of consciousness, wisdom or union with God. In addition, self-esteem is a sense of worth. This feeling comes from the sum of our thoughts, feelings, emotions and experiences throughout life. Dignity also means honour (...) and pride, which has been mentioned many times in the Qur'an. In contrast to dignity, there is humiliation, which means lack of dignity in which one simply accepts defeat. Religious teachings, especially Islamic teachings, do not summarise dignity as wealth, luxury and the enjoyment of material possibilities, but interprets dignity as spirituality, and liberation from the shackles of worldliness, which give Muslims a moral identity. The main purpose of this study is to investigate the mediating role of moral identity between spiritual intelligence and self-esteem of Muslims. The statistical population includes 834 Muslim employees working in 20 branches of one Iranian university. Necessary data were collected by standard questionnaires. Pearson's correlation coefficient and regression analysis in SPSS software (Statistical Package for the Social Sciences) were used to analyse the data. According to the results of the analysis, there is a positive relationship between spiritual intelligence and self-esteem of Muslims. There is also a positive relationship between moral identity and self-esteem. Furthermore, moral identity plays a mediating role in the relationship between spiritual intelligence and self-esteem, and it strengthens this relationship. CONTRIBUTION: The present study proves the mediating role of ethical identity on the relationship between spiritual intelligence and self-esteem in an Islamic society. (shrink)

The anthropological approach is the central focus of this study. Laboratories are looked upon with the innocent eye of the traveller in exotic lands, and the societies found in these places are observed with the objective yet compassionate eye of the visitor from a quite other cultural milieu. There are many surprises that await us if we enter a laboratory in this frame of mind... This study is a realistic enterprise, an attempt to truly represent the social order (...) of life in laboratories and institutes of research, just as they are. By bringing the philosophical issues to the surface as matters not of prejudgement but as matters of concern, Karin Knorr-Cetina has developed the first really positive challenge to the philosophy of science since the days of paradigms and internal definitions of meanings. (shrink)