Discusses about selective engagement as the most desirable strategy for contemporary America, stating that it is the one that seeks to forestall dangers, not simply to react to them; that is politically viable; at home and abroad; and that protects US interests.

George Will, the well-known pundit, once observed: “A society's recreation is charged with moral significance. Sport—and a society that takes it seriously—would be debased if it did not strictly forbid things that blur the distinction between the triumph of character and the triumph of chemistry.” In opposition, Dan Duchaine, the highly publicized “steroid guru” and counter-culture columnist, declared: “There comes a time for many in competitive athletics where winning is more important than those initial goals of health, recreation, and relaxation.” (...) The parallels of these two philosophies to life in general are patent simply by substituting “sports” and “winning” for “career” and “success,” respectively.This paper will review the basis for banning anabolic steroids in athletics, and consider especially the recent medical findings that support this prohibition. This survey leads into a discussion of the available deterrents, and the secondary, but essential, role of random drug testing as a final safeguard. (shrink)

George Will, the well-known pundit, once observed: “A society's recreation is charged with moral significance. Sport—and a society that takes it seriously—would be debased if it did not strictly forbid things that blur the distinction between the triumph of character and the triumph of chemistry.” In opposition, Dan Duchaine, the highly publicized “steroid guru” and counter-culture columnist, declared: “There comes a time for many in competitive athletics where winning is more important than those initial goals of health, recreation, and relaxation.” (...) The parallels of these two philosophies to life in general are patent simply by substituting “sports” and “winning” for “career” and “success,” respectively.This paper will review the basis for banning anabolic steroids in athletics, and consider especially the recent medical findings that support this prohibition. This survey leads into a discussion of the available deterrents, and the secondary, but essential, role of random drug testing as a final safeguard. (shrink)

George Dickie has been one of the most innovative, influential, and controversial philosophers of art working in the analytical tradition in the past twenty-five years. Dickie's arguments against the various theories of aesthetic attitude, aesthetic perception, and aesthetic experience virtually brought classical theories of the aesthetic to a halt. His institutional theory of art was perhaps the most discussed proposal in aesthetics during the 1970s and 1980s, inspiring both supporters who produced variations on the theory as well as passionate detractors (...) who thought the theory thoroughly wrongheaded. Dickie has also written widely on the history of aesthetics, and his work ranks among the best examples of analytic aesthetics. The philosophy of George Dickie continues to provoke reaction and reflection. The essays in this collection pay homage not only to Dickie's ideas but also to his influence. A brief biography of George Dickie and a bibliography of his works complete the volume. (shrink)

he first institutional theory of art is outlined in a 1964 essay by Arthur Danto, “The Artworld,” which ruminates on the paradox that Andy Warhol’s Brillo Boxes is art though any of its perceptually indistinguishable twins—any stack of Brillo boxes in a grocery store—is not. Danto’s offers this solution to the paradox: “To see something as art requires something the eye cannot descry—an atmosphere of artistic theory, a knowledge of the history of art: an artworld.” Ultimately, though, it is “art (...) theory” that makes Warhol’s stack of silk screened plywood boxes into art. (shrink)

"All art should become science and all science art; poetry and philosophy should be made one." Friedrich Schlegel's words perfectly capture the project of the German Romantics, who believed that the aesthetic approaches of art and literature could reveal patterns and meaning in nature that couldn't be uncovered through rationalistic philosophy and science alone. In this wide-ranging work, Robert J. Richards shows how the Romantic conception of the world influenced (and was influenced by) both the lives of the people (...) who held it and the development of nineteenth-century science. Integrating Romantic literature, science, and philosophy with an intimate knowledge of the individuals involved—from Goethe and the brothers Schlegel to Humboldt and Friedrich and Caroline Schelling—Richards demonstrates how their tempestuous lives shaped their ideas as profoundly as their intellectual and cultural heritage. He focuses especially on how Romantic concepts of the self, as well as aesthetic and moral considerations—all tempered by personal relationships—altered scientific representations of nature. Although historians have long considered Romanticism at best a minor tributary to scientific thought, Richards moves it to the center of the main currents of nineteenth-century biology, culminating in the conception of nature that underlies Darwin's evolutionary theory. Uniting the personal and poetic aspects of philosophy and science in a way that the German Romantics themselves would have honored, The Romantic Conception of Life alters how we look at Romanticism and nineteenth-century biology. (shrink)

George Dickie has been one of the most innovative, influential, and controversial philosophers of art working in the analytical tradition in the past twenty-five years. Dickie's arguments against the various theories of aesthetic attitude, aesthetic perception, and aesthetic experience virtually brought classical theories of the aesthetic to a halt. His institutional theory of art was perhaps the most discussed proposal in aesthetics during the 1970s and 1980s, inspiring both supporters who produced variations on the theory as well as passionate detractors (...) who thought the theory thoroughly wrongheaded. Dickie has also written widely on the history of aesthetics, and his work ranks among the best examples of analytic aesthetics. The philosophy of George Dickie continues to provoke reaction and reflection. The essays in this collection pay homage not only to Dickie's ideas but also to his influence. A brief biography of George Dickie and a bibliography of his works complete the volume. (shrink)

This study examined the relationship between the proportion of women serving on firms' boards of directors and the extent to which these same firms engaged in charitable giving activities. Using a sample of 185 Fortune 500 firms for the 1991-1994 time period, the results provide strong support for the notion that firms having a higher proportion of women serving on their boards do engage in charitable giving to a greater extent than firms having a lower proportion of women serving on (...) their boards. Further, the results suggest a link between the percentage of women on boards and firm philanthropy in the areas of community service and the arts, but found no link between women boardmembers and firm giving to support education or public policy issues. The implications of the findings and some areas for future research are discussed. (shrink)

Western culture has been moving away from its Christian roots for several centuries but the turn from Christianity accelerated in the 20th century. At the core of this decline is a loss of a sense of our own transcendence. Scientific materialism has so seriously impacted our belief in human transcendence that many people find it difficult to believe in God and the human soul. This anti-transcendent perspective has not only cast its spell on the natural sciences, psychology, philosophy, and literature, (...) it has also negatively impacted popular culture through the writings of Richard Dawkins, Daniel Dennett, and many others. The warning signs of this loss of transcendence have been expressed by thinkers as diverse as Carl Jung (psychiatrist), Mircea Eliade (historian of religion), Gabriel Marcel (philosopher), C.S. Lewis and J.R.R. Tolkien. These warnings were validated by a 2004 study in the American Journal of Psychiatry which showed that the absence of religion alone was responsible for a marked increase in suicide rates, sense of meaningless, substance abuse, separation from family, and other psychiatric problems. Thus, the loss of transcendence is negatively affecting not only individuals’ sense of happiness, dignity, ideals, virtues, and destiny, but also the culture. Ironically, the evidence for transcendence is greater today than in any other period in history. The problem is – this evidence has not been compiled and propagated. Fr. Spitzer’s book provides a bright light in the midst of this cultural darkness by presenting both traditional and contemporary evidence for God and a transphysical soul from several major sources. He also shows how human consciousness and intelligence is completely special – and cannot be replicated by artificial intelligence or animal consciousness. We are transcendent beings with souls capable of surviving bodily death – self-reflective beings aware of perfect truth, love, goodness, and beauty. We are beings with an unrestricted capacity to know and create science, law, culture, art, music, literature, and so much more. The evidence reveals that we have the dignity of being created in the very image of God, and if we underestimate it, we will undervalue one another, underlive our lives, and underachieve our destiny. This work is the most comprehensive treatment of human transcendence available today. (shrink)

: To say that a work of fine art is beautiful because it has been produced by a genius introduces a determinate concept precluding a judgment of the work’s beauty by way of a pure judgment of taste. What Kant in fact proposes is that we judge a work to be the product of genius as a consequence of our judgment of its beauty. As Kant explains in KU §58, when we judge the beautiful in fine art it is the (...) indeterminacy of the mode of mental activity in which aesthetic ideas arise which permits us to interpret idealistically the purposiveness in the work, on which account we regard it as the product of genius. This article examines in particular KU §50 concerning the combination of genius and taste, and the puzzling assertion in KU §51 that all beauty is the expression of aesthetic ideas. (shrink)

How can we experience real emotions when viewing a movie or reading a novel or watching a play when we know the characters whose actions have this effect on us do not exist? This is a conundrum that has puzzled philosophers for a long time, and in this book Robert Yanal both canvasses previously proposed solutions to it and offers one of his own. First formulated by Samuel Johnson, the paradox received its most famous answer from Samuel Taylor Coleridge, (...) who advised his readers to engage in a "willing suspension of disbelief." More recently, philosophers have argued that we are irrational in emoting toward fiction, or that we do not emote toward fiction but rather toward factual counterparts, or that we do not have real but only quasi-emotion toward fiction, generated by our playing games of make-believe. All of these proposed solutions are critically reviewed. Finding these answers unsatisfactory, Yanal offers an alternative, providing a new version of what has been dubbed "thought theory." On this theory, mere thoughts not believed true are seen as the functional equivalent of belief at least insofar as stimulating emotion is concerned. The emoter's disbelief in the actuality of components of the thoughts must be rendered relatively inactive. Such emotion is real and typically has the character of being richly generated yet unconsummated. The book extends this theory also to resolving other paradoxes arising from emotional response to fiction: how we feel suspense over what comes next in a story even when we are re-reading it for a second or third time; and how we take pleasure in narratives, such as tragedy, that excite unpleasant emotions such as fear, pity, or horror. (shrink)

Your use of the JSTOR archive indicates your acceptance of J STOR’s Terms and Conditions of Use, available at http://www.jstor.org/about/terms.html. J STOR’s Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non—commercial use.

Plato and the trial of Socrates -- What is philosophy? -- Euthyphro : defining philosophical terms -- The apology, Phaedo, and Crito : the trial, immortality, and death of Socrates -- Philosophy of religion -- Can we prove that God exists? -- St. Anselm : the ontological argument -- St. Thomas Aquinas : the cosmological argument -- William Paley : the teleological argument -- Blaisepascal : it is better to believe in God's existence than to deny it -- William James (...) : free choice is the basis of belief -- Does the idea of a good God exclude evil? -- Gottfried Wilhelm Leibniz : God can allow some evil -- David Hume : a good God would exclude evil -- Ethics -- Are ethics relative? -- Ruth Benedict : ethics are relative -- W.T. Stace : ethics are not relative -- Are humans always selfish? -- Humans are always selfish : Glaucon's challenge to Socrates -- James Rachels : humans are not always selfish -- Which is basic in ethics : happiness or obligation? -- Aristotle : happiness is living virtuously -- Jeremy Bentham : happiness is seeking the greatest pleasure for the greatest number of people -- Immanuel Kant : duty is prior to happiness -- Friedrich Nietzsche : happiness is having power -- Jean-Paul Sartre : existentialist ethics -- Rosemarie Tong : feminist ethics are different -- Contemporary moral problems : abortion, homosexuality, animal rights -- Jane English : are most abortions moral? -- Peter Singer : do animals have rights? -- Knowledge -- What is knowledge? -- Plato : knowledge is warranted, true belief -- What method is best for acquiring knowledge? -- Charles Sanders Peirce : four approaches to philosophy -- How do we acquire knowledge? -- René Descartes : knowledge is not ultimately sense knowledge -- John Locke : knowledge is ultimately sensed -- Immanuel Kant : knowledge is both rational and empirical -- How is truth established? -- Bertrand Russell : truth is established by correspondence -- Francis H. Bradley : truth is established by coherence -- William James : truth is established on pragmatic grounds -- Can we know the nature of causal relations? -- David Hume : cause means regular association -- David Hume : there are no possible grounds for induction -- Metaphysics -- Why is there something rather than nothing? -- Parmenides : being is uncaused -- Lao-Tzu : non-being is the source of being -- Is reality general or particular? -- Plato : universals are real -- David Hume : particulars are real -- Of what does reality consist? -- René Descartes : reality consists of mind and matter -- Paul Churchland : reality consists of matter -- George Berkeley : reality consists of ideas -- John Dewey : reality consists of mental and physical qualities -- Are humans free? -- Holbach : humans are determined -- Robert Kane : humans are free -- Social and political philosophy -- What is liberty? -- Fyodor Dostoevski : liberty and authority -- John Stuart Mill : liberty is independence from the majority's tyranny -- Martin Luther King, Jr. : liberty and racial prejudice -- Which government is best? -- Thomas Hobbes : monarchy is best -- John Locke : democracy is best -- Karl Marx : communism and nonalienated labor is best -- Alexis de Tocqueville : democracy can have serious problems -- Karl Popper : utopias lead to violence -- Aesthetics -- What constitutes the experience of beauty? -- Plotinus : beauty, sensuous, and ideal -- What is the function of art? -- Aristotle : the nature of tragedy -- Henri Bergson : the nature of comedy -- Philosophy and the good life -- Classic views of the good life -- Epicurus : Epicurus and the pleasant life -- Epictetus : Epictetus and the life of self-control -- What gives life meaning? -- Leo Tolstoy : faith provides life's meaning -- Albert Camus : each person determines his or her life's meaning -- What is the value of philosophy? -- Bertrand Russell : the value of philosophy. (shrink)

In a late reminiscence, Goethe recalled that during his close association with the poet Friedrich Schiller, he was constantly defending “the rights of nature" against his friend's “gospel of freedom.”1 Goethe’s characterization of his own view was artfully ironic, alluding as it did to the French Revolution's proclamation of the "Rights of Man." His remark implied that values lay within nature, values that had authority comparable to those ascribed to human beings by the architects of the Revolution. During the time (...) Goethe made his defense, he also faced another revolution, in which Schiller was a partisan—that of Kant in the intellectual sphere. Both upheavals had undermined the autonomy of nature, replacing her authority with that of human will and understanding. Previous papers in this volume have recorded the shifting fortunes of nature that brought her to this stage of jeopardy. In the early classical period, nature as a unified whole had not yet arisen. Animate and inanimate objects had natures— characteristic modes of action—but there was as yet, according Slatkin, no articulate concept of nature as a whole standing over against human beings. Park has described a long period of transition, when nature became personified in the form of a didactic female, a figure imaginatively based, it would seem, upon the system of a 1 natural philosophy that stood in contrast to the revealed wisdom of God. Nature in this guise yet derived her authority and nurturing capacity from that higher, divine power. During the seventeenth century, writers like Mandeville, as Allen has shown, began to suspect that nature might be a chimera, a fictive creature that disguised humanity's own hidden desires and inclinations. These doubts grew during the next century—with the likes of Hume accelerating the skepticism— till finally, in the two revolutions that so troubled Goethe, nature was completely stripped of her authority. Goethe had become confirmed in his defense of the rights of nature during his travels to Italy during the years 1786-1788. (shrink)

Arthur Danto in The Transfiguration of the Commonplace and Richard Wollheim in Painting as an Art have each advanced a certain meaning theory of art (MT), more specifically, a theory according to which something is a work of art just in case it expresses a proposition. The first part of this essay sets out that view in more detail, with textual support that Danto and Wollheim do in fact hold that theory. The second part offers reasons against accepting MT. (1) (...) There seem to be persuasive counterexamples to MT: objects that are clearly works of art but which do not appear to exhibit any tendency towards propositionality. (2) Neither theorist provides an explanation as to why someone with something to say would choose to, as it were, hide his thought behind a painting. (3) MT will force a theory of the evaluation of art that parallels the evaluation of (say) scientific or philosophical thought. Artworks will be judged according to the profundity of the thoughts they express rather than by their aesthetic features – which would make Duchamp a greater artist than Monet! (shrink)

Readers of Kant’s Critique of Judgment (1790) have understandably been stumped trying to decipher Kant’s views on the relation between beauty and art.1 At §43 Kant ends his discussion of “free natural” beauties such as flowers and birds of paradise and begins to formulate a theory of fine art, according to which fine art has as its purpose the expression of “aesthetic ideas.” This theory of fine art, perhaps because it is saddled with examples of second-rate art (including a poem (...) by “the great king” Frederick) and is sketchier than the theory of beauty, has not been given the attention accorded the four “moments”. However, Kant’s theory of fine art is not as “unsophisticated” and “unenlightening” as one commentator thinks.2 It is rough and unfinished, but even so, it lays claim to being, along with Aristotle’s account of the “philosophical” implications of literature, one of the great pre-Hegelian statements on the capacity of art to express ideas. At least, the fact that the Critique of Judgment contains such a theory should stand as a warning to those who blame Kant for “neutering” the capacity of art to have any practical effect by reducing art to a contrivance for producing an enemic “disinterested” pleasure.3 On the contrary: Kant himself may in fact have thought his theory of fine art the capstone of his aesthetics. For at §51 he writes, “We may in general call beauty (whether natural or artistic) the expression of aesthetic ideas.” And here is where the puzzle begins, for it is not at all clear how or why beauty should even apply to the expression of aesthetic ideas — let alone apply in a way such that “we may in general call beauty … the expression of aesthetic ideas.”. (shrink)

Our image of Herbert Spencer is that of a bald, dyspeptic bachelor, spending his days in rooming houses, and fussing about government interference with individual liberties. Beatrice Webb, who knew him as a girl and young woman recalls for us just this picture. In her diary for January 4, 1885, she writes: Royal Academy private view with Herbert Spencer. His criticisms on art dreary, all bound down by the “possible” if not probable. That poor old man would miss me on (...) the whole more than any other mortal. Has real anxiety for my welfare—physical and mental. Told him story of my stopping cart horse in Hyde Park and policeman refusing to come off his beat to hold it. Want of public spirit in passers-by not stopping it before. “Yes, that is another instance of my first principle of government. Directly you get state intervention you cease to have public spirit in individuals; that will be a constantly increasing tendency and the State, like the policeman, will be so bound by red-tape rules that it will frequently leave undone the simplest duties.”1 Spencer appears a man whose strangled emotions would yet cling to a woman whose philosophy would be completely alien to his own, as Webb’s Fabian Socialism turned out to be. Our image of Darwin is more complex than our image of Spencer. We might think of him nestled in the bosom of his large family, kindly, and just a little sad. The photo of him taken by Julia Cameron reveals the visage of an Old Testament prophet, though one, not fearsome, but made wise by contemplating the struggle of life on this earth. These images have deeply colored our reaction to the ideas of each thinker. The pictures are not false, but they are cropped portraits that tend to distort our reactions to the theories of each. If we examine the major features of their respective. (shrink)

St. Augustine was a consummate artist as well as a great philosopher, and he was deeply concerned with art, beauty and human values. But little attention has been paid to his theory of aesthetics. Now a distinguished Augustine scholar turns to this important subject and offers a book that is at once engaging, comprehensive and complete.

The ethics of artificial intelligence (AI) is a research topic with both theoretical and practical significance. However, the ethical and moral aspects of conceptual, ontological, semantic, and knowledge modeling, more specifically, and which are sometimes found in AI applications, is not being given sufficient attention. I argue that it should. Whether considering using or developing these meaning-focused models, there are ethical aspects. This paper offers a preliminary outline about this potentially new research field, discussing: some questions and areas of concern, (...) their significance; scenarios of ethical import, and initial ethical guidelines. A focus area, potential case study, and lens through which to see the ethical significance at hand, is ontologies, with emphasis on the most abstract ontologies (so-called generic, foundational, top-level or upper ontologies). This would aim to show the ethical import of highly abstract (often philosophical) ontological choices, assumptions, and their effects on data, developers, users, and society. In particular, I stress the need for critical examination of such models, their content, their intended meanings, assumptions, ideologies, as well as the development process. Both the ethics of, and ethics in, these activities are, therefore, of interest. Topics in the ethics of AI that are relevant include: transparency, bias, data-sharing, privacy, control over data, etc. This paper thereby contributes to the ethics of AI, as well as the ethics of information, of knowledge managment and relevant topics by developing and discussing the ethics of ontology (and similar systems). Future development will refine and add to the ideas expressed in this paper. (shrink)

This volume comprises systematic as well as historical essays, including contributions intended to give comprehensive overviews of such areas as genetic phenomenology, transcendental phenomenology, philosophy and history of logic and mathematics, Kant, hermeneutics, Hegel, and philosophy of language. The book is addressed to phenomenologists, particularly those who are interested in some or all of the areas mentioned. In his introduction Joseph J. Kockelmans indicates that these diverse areas enter into dialogue in the work of Thomas M. Seebohm, whom the editors (...) and authors wish to honor, and the systematic papers mirror the state of the art of research in the above-mentioned disciplines. (shrink)

The premise of this paper is that an adequate model of consciousness will be able to account for the fundamental duality in experience typified by thought and feeling, objectivity and subjectivity, science and art, and that it will do so without any of these terms assimilating its counterpart. The paper argues that such an account is possible using existing models of the cell assembly, but only if consciousness is conceived in structural rather than information processing terms. To this end, the (...) paper contests the viability of information processing models that identify consciousness with a substrate-independent flow of information, and instead identifies consciousness with the physical structure of the cell assembly itself. This allows a fuller and more parsimonious account of consciousness than existing information processing models, as well as the integration of a range of key related matters from the fields of neuroanatomy, psychology, philosophy, and the physical sciences. (shrink)

The boundary between semantics and pragmatics has been important since the early twentieth century, but in the last twenty-five years it has become the central issue in the philosophy of language. This anthology collects classic philosophical papers on the topic, along with recent key contributions. It stresses not only the nature of the boundary, but also its importance for philosophy generally.

Evidence suggests that one reason doctors provide certain interventions in assisted reproductive technologies (ART) is because of patient demand. This is particularly the case when it comes to unproven interventions such as ‘add‐ons’ to in vitro fertilisation (IVF) cycles, or providing IVF cycles that are highly unlikely to succeed. Doctors tend to accede to demands for such interventions because patients are willing to do and pay ‘whatever it takes’ to have a baby. However, there is uncertainty as to what moral (...) weight should be placed on patient‐led demands in ART, including whether it is acceptable for such demands to be invoked as a justification for intervention. We address this issue in this paper. We start by elucidating what we mean by ‘patient‐led demand’ and synthesise some of the evidence for this phenomenon. We then argue that a doctor's professional role morality (PRM) yields special responsibilities, particularly in commercialised healthcare settings such as ART, because of the nature of professions as social institutions that are distinct from markets. We argue on this basis that, while there may be reasons (consistent with PRM) for doctors to accede to patient demand, this is not always the case. There is often a gap in justification between acceding to patient‐led demands and providing contested interventions, particularly in commercial settings. As a result, acceding to demand in such settings needs a strong justification to be consistent with PRM. (shrink)

The ancient quarrel between philosophy and poetry has a parallel in an equally ancient dispute between philosophy and history. Which is to be the great teacher, ideas, words, or deeds? In the education of the human race, particularly for political life, are we to think of the state as an ideal concept, as a work of art, or as an achievement of a person of action? These themes have exercised political thinkers as old as Plato and Aristotle and as modern (...) as Hobbes and Hegel, as well as perhaps the first modern, Niccolò Machiavelli. The issues of power, reason, and language, raised again and again in his masterpiece, The Prince, are equally central to the longer, less often read, but no less profound work, the Discourses on Livy, here given a loving and lucid translation, with a perceptive and helpful introduction, notes, glossary, and index. The Prince, usually taken as recommending absolute and ruthless individual sovereignty, is presumed to be the characteristic work of its author. The Discourses, with its recommendation of virtue and republicanism, on the other hand, is thought of as an inconsistent extravagation from the true Machiavellian position. However, as the translators make clear, this is textually and conceptually foreign to the facts. Machiavelli perhaps emphasizes the one set of values in the shorter book, and the other in the longer, but both are necessary to a full picture of his thought. The political problem for Machiavelli is balancing force with freedom. The unity of states is effected by force, their diversity by freedom. There is a problem of the one and the many in political theory as there is in other branches of philosophy. (shrink)

Performance Generating Systems (PGS) are rule- and task-based approaches to improvisation on stage in theatre, dance, and music. These systems require performers to draw on predefined source materials (texts, scores, memories) while working on complex tasks within limiting rules. An interdisciplinary research team at a large Western Canadian university hypothesized that learning to sustain this praxis over the duration of a performance places high demands on executive functions; demands that may improve the performers’ executive abilities. These performers need to continuously (...) shift attention while remaining responsive to embodied and environmental stimuli in the present, they are required to inhibit automated responses and impulses using the rules of the system, and they strive towards addressing multitasking challenges with fluidity and flexibility. This study set out to test the mentioned hypothesis deductively and identify mediating processes inductively, using mixed empirical methods. In a small sample experiment with a control group (28 participants; 15 in intervention group, 13 in control group), standardized quantitative tests of executive functions (D-KEFS) were administered before and after an eight-week intervention. Participant-reported qualitative observations from the praxis were also collected throughout the intervention for grounded analysis. Within the limitations of small sample data, we found both statistically significant and trending effects on inhibition, problem-solving initiation, fluidity, and cognitive flexibility. Examining the mediating process, we found that participants experienced significant challenges sustaining the practice halfway through the intervention. The participant-reported solutions to these challenges, which emerged as the strongest behavioural patterns when coding the qualitative data to saturation, were strategies of problem-solving and of re-directing attention. These strategies support and advance our understanding of the effects measured in the standardized tests. In terms of application, our results identify characteristics of PGS that could potentially maintain and strengthen executive functions over and above less demanding performing arts interventions. The results also deliver new insight into how PGS works, which may contribute to the development and teaching of this artistic practice. (shrink)