For forty years, acclaimed photographer and native Minnesotan Tom Arndt has been documenting the faces of Minnesota with unparalleled skill and candor. In Home, Arndt presents what he calls "a poem to my home state" through a series of poignant and compelling photographs that highlight the unique character of Minnesota. From Franklin Avenue in Minneapolis to Main Street in Willmar, from carnival workers at the state fair to drag racing fans in Anoka, and from small town street dances to the (...) sidewalks of Minneapolis, Home captures everyday life in the North Star State. By allowing people's lives to speak for themselves, Arndts photographs reveal the often forgotten moments that build common bridges across a diverse and ever-changing state. Enriched with more than 100 photographs, along with a personal and insightful preface by the author and a foreword by Garrison Keillor, Home is a landmark testimony to the people and culture of Minnesota. Arndt approaches his subjects - he would call them neighbors - with honesty, empathy, and humanity, and what emerges is a portrait of Minnesota that is at once achingly familiar and surprisingly new. (shrink)

This article delineates two dimensions along which computational models of face processing may vary, and briefly review three such models, the Dailey and Cottrell model; the O'Reilly and Munakata model; and the Riesenhuber and Poggio. It focuses primarily on one of the models and shows how this model is used to reveal potential mechanisms underlying the neural processing of faces and objects—the development of a specialized face processor, how it could be recruited for other domains, hemispheric lateralization of face processing, (...) facial expression processing, and the development of face discrimination. It turns to the Riesenhuber and Poggio model to describe the elegant way it has been used to predict functional magnetic resonance imaging data on face processing. The overall strategy of these modeling efforts is to sample problems that are constrained by neurophysiological and behavioral data, and to stress the ways in which models can generate novel hypotheses about the way humans process faces. (shrink)

One of the gaps in the current international marketing literature is in the area of consumer ethics. Using a sample drawn from Japanese consumers, this study investigates these individuals' reported ethical ideology and their perception of a number of different ethical situations in the realm of consumer behavior. Comparisons are then made across several demographic characteristics. The results reveal differences which provide theoretical support for expanded research in the area of cross-cultural/cross-national consumer ethics and highlight the need for managers to (...) consider possible differences in the ethical behavior of consumers when entering a new international market. In addition, this study extends current knowledge in international marketing ethics by utilizing a research design and survey instruments similar to previous studies on consumer ethics. (shrink)

After Ontotheology: Reciprocal, Caring, Creative, and Right Relationships With the end of ontotheology we may realize, as Dewey did, that what sustains us is our caring relationships with physical nature, biological life, and other persons. My paper argues that relationships are ontologically basic and caring relations are morally basic. Right relationship binds us to the world and holds us together. We live by the grace of others. I conclude that after ontotheology, we must seek to form reciprocal, caring, and creative (...) relationships. (shrink)

This volume features the complete text of all regular papers, posters, and summaries of symposia presented at the 18th annual meeting of the Cognitive Science ...

This chapter contains sections titled: I II.

It is easy to give a list of cognitive processes. They are things like learning, memory, concept formation, reasoning, maybe emotion, and so on. It is not easy to say, of these things that are called cognitive, what makes them so? Knowing the answer is one very important reason to be interested in the mark of the cognitive. In this paper, consider some answers that we think do not work and then offer one of our own which ties cognition to (...) actions explained via the having of reasons. (shrink)

Drawing on John Dewey and the later Ludwig Wittgenstein, this book employs philosophy as a conceptual resource to develop new methodological and analytical tools for conducting in situ empirical investigations. Chapter one explores the philosophies of Wittgenstein and Dewey. Chapter two exposits Deweyan ideas of embodiment, the primacy of the aesthetic encounter, and aesthetically expressive meaning underdeveloped in Wittgenstein. Chapter three introduces the method of practical epistemological analysis and a model of situated epistemic relations to investigate the learning of body (...) techniques in dinghy sailing. The concluding chapter introduces a model of situated artistic relations to investigate the learning of artistic techniques of self-expression in the Swedish sloyd classroom. (shrink)

By critically reviewing the event of Dewey’s visit to China (1919-1921) through historical, philosophical and comparative perspectives, this book finds new value to revive the dialogue between Dewey and Eastern philosophies as a way to respond to contemporary educational challenges.

Against the background of the Deweyan tradition of Democracy and Education, we discuss problems of complexity and reductionism in education and educational philosophy. First, we investigate some of Dewey’s own criticisms of reductionist tendencies in the educational traditions, theories, and practices of his time. Secondly, we explore some important cases of reductionism in the educational debates of our own day and argue that a similar criticism in behalf of democracy and education is appropriate and can easily be based on Deweyan (...) terms. Thirdly, we draw some more general conclusions about complexity and reductionism as challenges for democracy and education. Among other things, we argue that powerful social tendencies of capitalist competition and social Darwinism support reductionisms in education and put the democratic project at risk. The tensional relation between democracy and capitalism constitutes a major challenge for educational philosophy in our own time as much as in Dewey’s. (shrink)

If connectionism is to be an adequate theory of mind, we must have a theory of representation for neural networks that allows for individual differences in weighting and architecture while preserving sameness, or at least similarity, of content. In this paper we propose a procedure for measuring sameness of content of neural representations. We argue that the correct way to compare neural representations is through analysis of the distances between neural activations, and we present a method for doing so. We (...) then use the technique to demonstrate empirically that different artificial neural networks trained by backpropagation on the same categorization task, even with different representational encodings of the input patterns and different numbers of hidden units, reach states in which representations at the hidden units are similar. We discuss how this work provides a rebuttal to Fodor and Lepore's critique of Paul Churchland's state space semantics. (shrink)

Keynes's theory of interest is central to his broader argument. However, short‐run policy, which takes the so‐called normal rate of interest as given and aims at affecting the prevailing rate, must be distinguished from long‐run reform, which aims at changing the normal rate. The low demand that Keynes associated with high interest was believed to be inherent in a decentralized, consumption‐oriented economy. Consequently, he advocated reform in the direction of central control. Despite his “moral and philosophical” agreement with Hayek's Road (...) to Serfdom, Keynes differed fundamentally from Hayek in terms of their contrasting perceptions of the market's shortcomings and their judgments about the government's potential for improving the economy's performance. (shrink)

"We become what we love," states Jim Garrison in Dewey and Eros: Wisdom and Desire in the Art of Teaching. This provocative book represents a major new interpretation of Dewey's education philosophy. It is also an examination of what motivates us to teach and to learn, and begins with the idea of education of eros (i.e., passionate desire)-"the supreme aim of education" as the author puts it-and how that desire results in a practical philosophy that guides us in recognizing (...) what is essentially good or valuable. Garrison weaves these threads of ancient wisdom into a critical analysis of John Dewey's writings that reveal an implicit theory of eros in reasoning, and the central importance of educating eros to seek "the Good." Chapters: Plato's Symposium: Eros, the Beautiful, and the Good • Care, Sympathy, and Community in Classroom Teaching: Feminist Reflections on the Expansive Self • Play-Doh, Poetry, and "Ethereal Things" • The Aesthetic Context of Inquiry and the Teachable Moment • The Education of Eros: Critical and Creative Value Appraisal • Teaching and the Logic of Moral Perception This book can be used in graduate courses in foundations, teacher education, philosophy of education, qualitative research, arts and education, language and literacy, and women and education. Jim Garrison is Professor of Philosophy of Education at Virginia Tech in Blacksburg, VA. He is pastpresident of the John Dewey Society and a winner of the Society's Outstanding Achievement Award. (shrink)

This essay is written in the belief that it is possible to say both where Max Weber's philosophy of social science is mistaken and how these mistakes can be put right. Runciman argues that Weber's analysis breaks down at three decisive points: the difference between theoretical pre-suppositions and implicit value-judgements; the manner in which 'idiographic' explanations are to be subsumed under causal laws; and the relation of explanation to description in sociology. The arguments which Weber put forward are fundamental to (...) the methodology of the social sciences, and since his death it has come to be increasingly widely held that with perhaps the sole exception of Mill's System of Logic there is still no other body of work of comparable importance in the academic literature on these topics. Runciman's attempt to correct Weber's mistakes therefore constitutes in itself a valuable contribution to the philosophy of social science. (shrink)

This international and interdisciplinary collection presents and discusses the many issues and educational practices that are touched on by constructivism. Drawing on perspectives from a range of different fields, this book invites us to reposition ourselves in relation to the major currents that have influenced education in this century, namely pragmatism, genetic epistemology, and social interactionism. The essays call for new reflection on the questions that are central to the project of education and that, in particular, involve the validity of (...) knowledge and types of knowledge, the compartmentalization of school subjects, the mediating role of teachers, and, above all, the ends of education. In so doing, this book relaunches the discussion on constructivism's potential for the social empowerment of groups and individuals. (shrink)

The purpose of this paper is to argue that however impressive and useful its results, neuroscience alone does not provide a complete theory of mind. We specifically enlist John Dewey to help dispel the notion that the mind is the brain. In doing so, we explore functionalism to clarify Dewey’s modified functionalist stance and argue for avoiding “the mereological fallacy.” Mereology is the study of part-whole relations. The mereological fallacy arises from confusing the properties of a necessary subfunction with the (...) properties that derive from the unity of the whole functional coordination. We conclude that the mind is a complex distributed biologicalsociocultural function that is not simply located anywhere and, therefore, is not completely in the possession of any one : it occurs wherever it has consequences. (shrink)

Denken geschieht an einem Ort. Zugleich gilt es zu bedenken, was einen Ort zum Ort werden lasst. Offenbar setzt also das Denken, wie auch jedes Sprechen und Handeln, einen Standort bzw. einen Standpunkt voraus, die selbst wiederum zum Thema philosophischer Betrachtung werden bzw. gemacht werden mussen. Dabei kann freilich Ort ein Mehrfaches bedeuten, etwa den Korper, die politische Schicht, den sozialen Status, das sozialisierte Geschlecht, die Sprache, kulturelle Geflechte, Lebenswelten und nicht zuletzt geographische Landschaften sowie geschichtliche Zeitraume. All dies sind (...) - je nach Konstellation - Orte, die das Denken bedingen. Andererseits haben verschiedene Denkweisen in der Geschichte und Gegenwart immer wieder den Anspruch erhoben, universal zu agieren, d. h. in Unabhangigkeit von allen Milieus, Raumen, Zeiten, Sprachen, Geschlechtern usw. diese uberschreiten zu konnen. Von dieser vielschichtigen Fragestellung ausgehend setzt der vorliegende Band diesseits inter- wie transkultureller Selbstverstandigungen an. Anstatt jedoch von einer antagonistischen Gegenuberstellung auszugehen, wonach man sich einer der beiden Diskurslandschaften - wie etwa Universalismus hier, Relativismus/Partikularismus dort - anzuschliessen hatte, wird hier vielmehr die Abhangigkeit und Reziprozitat beider betont. In diesem Sinne, und dies ware der Leitfaden dieses Buches, bedeutet Ort/e des Denkens zugleich Denken des Ortes wie der Orte. (shrink)

happens, how it happens, and why it happens. Our assumption ought to be that this is as true in education as it is in atomic physics. But this leaves many other questions to answer. The crucial ones: What kind of science is proper or appropriate to education? How does it differ from physics? What is wrong with the prevai1~ ing, virtually unopposed research tradition in education? What could or should be done to replace it with a more adequate tradi tion? (...) What concepts are necessary to describe and explain what we find there? It is in this realm that we find ourselves. Where to start? One place - our place, needless to say - is with one limited but central concept in education, teaching. A long philosophical tradition concerned with the nature of teaching goes back (along with everything else) to Plato, divulging most recent ly in the work of such philosophers as B. O. Smith, Scheffler, Hirst, Komisar, Green, McClellan, Soltis, Kerr, Fenstermacher, et al. An empirical tradition runs parallelto the philosophers -it has its most notable modern proponents in Gage, the Soars, Berliner, Rosen shine, but its roots can be traced to the Sophists. These two tradi tions have been at loggerheads over the centuries. (shrink)

[Cause and effect], if they are distinct, are also identical. Even in ordinary consciousness that identity may be found. We say that a cause is a cause, only when it has an effect, and vice versa. Both cause and effect are thus one and the same content: and the distinction between them is primarily only that the one lays down, and the other is laid down.1In the quote above, Hegel claims that cause and effect are only distinct from a particular (...) point of view. A cause only becomes a cause when it has an effect, thus the two apparently opposing terms reverse their roles. The effect is the cause of the cause, and the cause is the effect of its own effect. This article begins with a discussion of what we believe to be .. (shrink)

Volume 19, Issue 5, May 2019, Page 34-36.

In 2004, the Havasupai Tribe filed a lawsuit against the Arizona Board of Regents and Arizona State University researchers upon discovering their DNA samples, initially collected for genetic studies on type 2 diabetes, had been used in several other genetic studies. The lawsuit reached a settlement in April 2010 that included monetary compensation and return of DNA samples to the Havasupai but left no legal precedent for researchers. Through semistructured interviews, institutional review board chairs and human genetics researchers at US (...) research institutions revealed their perspectives on the Havasupai lawsuit. For interviewees, the suit drew attention to indigenous concerns over genetic studies and increased their awareness of indigenous views. However, interviewees perceived no direct impact from the Havasupai case on their work; if they did, it was the perceived need to safeguard themselves by obtaining broad consent or shying away from research with indigenous communities altogether, raising important questions of justice for indigenous and minority participants. If researchers and IRBs do not change their practices in light of this case, these populations will likely continue to be excluded from a majority of research studies and left with less access to resources and potential benefit from genetic research participation. (shrink)

In a recent paper, Adams and Garrison offer an hypothesis about what constitutes the mark of the cognitive. In an even more recent paper, Elpidorou offers criticisms of our account. In this paper, we respond to Elpidourou’s criticisms and defend our account of the mark of the cognitive.