Modern scientific, academic inquiry suffers from a serious, wholesale fundamental defect. Though very successful at improving specialized scientific knowledge and technological know-how, it is an intellectual and human disaster when it comes to helping us realize what is of value in life - in particlar, when it comes to helping us create a more enlightened, civilized world.

We face two great probems of learning: learning about the universe and about ourselves as a part of the universe, and learning how to create world civilization. We have solved the first problem, but not the second. We need to learn from our solution to the first problem how to solve the second. That involves getting clear about the nature of the progress-achieving methods of science, generalizing these methods so that they become fruitfully applicable to (...) any problematic endeavour, and then getting these generalized progress-acheving methods into all our other institutions besides science, and above all into the endeavour to make progress towards a good, civilized world. This article spells out what this programme involves. (shrink)

Engaging civil society actors as knowledgeable dialogue partners in the development and governance of emerging technologies is a new challenge. The starting point of this paper is the observation that the design and orchestration of current organized interaction events shows limitations, particularly in the articulation of issues and in learning how to address the indeterminacies that go with emerging technologies. This paper uses Dewey’s notion of ‘publics’ and ‘reflective inquiry’ to outline ways of doing better and to develop requirements (...) for a more productive involvement of civil society actors. By studying four novel spaces for interaction in the domain of nanotechnology, this paper examines whether and how elements of Dewey’s thought are visible and under what conditions. One of the main findings is that, in our society, special efforts are needed in order for technology developers and civil society actors to engage in a joint inquiry on emerging nanotechnology. Third persons, like social scientists and philosophers, play a role in this respect in addition to external input such as empirically informed scenarios and somewhat protected spaces. (shrink)

This book guides teachers from all content areas and grade levels to create outstanding Service Learning projects with students like no other book does.

Human cognition and behavior are dominated by symbol use. This paper examines the social learning strategies that give rise to symbolic communication. Experiment 1 contrasts an individual-level account, based on observational learning and cognitive bias, with an inter-individual account, based on social coordinative learning. Participants played a referential communication game in which they tried to communicate a range of recurring meanings to a partner by drawing, but without using their conventional language. Individual-level learning, via observation and (...) cognitive bias, was sufficient to produce signs that became increasingly effective, efficient, and shared over games. However, breaking a referential precedent eliminated these benefits. The most effective, most efficient, and most shared signs arose when participants could directly interact with their partner, indicating that social coordinative learning is important to the creation of shared symbols. Experiment 2 investigated the contribution of two distinct aspects of social interaction: behavior alignment and concurrent partner feedback. Each played a complementary role in the creation of shared symbols: Behavior alignment primarily drove communication effectiveness, and partner feedback primarily drove the efficiency of the evolved signs. In conclusion, inter-individual social coordinative learning is important to the evolution of effective, efficient, and shared symbols. (shrink)

In order to create a better world we need to bring about a revolution in universities so that they become devoted to helping humanity learn how to make progress towards as good a world as possible.

Context: Radical constructivism (RC) is seen as a fruitful way to teach innovation, as Ernst von Glasersfeld’s concepts of knowing, learning, and teaching provide an epistemological framework fostering processes of generating an autonomous conceptual understanding. Problem: Classical educational approaches do not meet the requirements for teaching and learning innovation because they mostly aim at students’ competent performance, not at students’ understanding and developing their creative capabilities. Method: Analysis of theoretical principles from the constructivist framework and how they can (...) be used as a foundation for designing a course in the field of innovation. The empirical results are based on qualitative journal entries that were coded and categorized according to Charmaz’s grounded theory approach. Results: It is shown that there is a close relationship between learning and innovation processes. The proposed investigated course design based on RC incorporates the following concepts: the course setting is understood as a framework to guide understanding; students work in teams and are subjective constructors of their own knowledge; instructors take on the role of coaches, guiding students through an innovation process as co-creators. Such a framework facilitates dynamic processes of assimilation and accommodation, as well as perturbation through the “other,” which potentially lead to novel, and viable, conceptual structures crucial for sustainable innovation. Constructivist Content: The paper argues in favor of RC principles in the context of teaching and learning. The proposed course setting is oriented at von Glasersfeld’s understanding of knowing, learning, and teaching (vs. training. It outlines theoretical and practical aspects of these principles in the context of a course design for innovation. Furthermore, it shows the importance of von Glasersfeld’s concept of intersubjectivity for processes of accommodation and the generation of (novel) autonomous conceptual structures. The interplay between creating coherence, perturbation, and irritation through interacting with the “other” (in the form of co-students and instructors) is assumed to be vital for such processes, as it leads to the creation of not only novel but also viable conceptual structures, therefore re-establishing a relative equilibrium critical for sustainable innovation. (shrink)

Bad philosophy is responsible for the climate and nature crises, and other global problems too that threaten our future. That sounds mad, but it is true. A philosophy of science, or of theatre or life is a view about what are, or ought to be, the aims and methods of science, theatre or life. It is in this entirely legitimate sense of “philosophy” that bad philosophy is responsible for the crises we face. First, and in a blatantly obvious way, those (...) institutions, organizations, corporations, businesses, endeavours, and activities of humanity that cause the crises and global problems we face, do so because of the aims they pursue (profit perhaps, or power, or heat and light for homes), and the methods adopted in pursuit of those aims – the philosophy in other words, built into the institution, organization, business, human activities, or whatever it may be. It is the philosophy of these institutions, organizations and activities that we need to change to put a stop to, or at least lessen the severity of, the crises we face, the global problems that confront us, above all the climate and nature crises. One institution has an especially crucial role in this respect: our universities. They are dominated in a multitude of ways by a particularly disastrous philosophy, a philosophy of inquiry which may be called knowledge-inquiry. This holds that the basic aim of the university is to acquire and apply knowledge. First, knowledge is to be acquired; once acquired, it can be applied to help solve social problems. But this philosophy of knowledge-inquiry is an intellectual disaster. As a result, universities are, in devastating and almost entirely unrecognized ways, humanitarian disasters too. Judged from the standpoint of helping to promote human welfare, the university shaped by the philosophy of knowledge-inquiry violates THREE of the four most elementary rules of rational problem solving conceivable in a wholesale, structural fashion, and it is this gross, wholesale, structural irrationality of the university, unnoticed by all but a few scientists and scholars, that is in part responsible for the creation of our grave global problems, and our current incapacity to learn how to solve them. The pursuit of knowledge, conducted in universities, within the framework of knowledge-inquiry over the decades and centuries, has produced much of great benefit to humanity. It has made the modern world possible. It has led to modern power production, modern industry and armaments, modern agriculture, modern hygiene and medicine, modern travel and communications, and the internet. But these very successes have also created many of our most serious current global problems: the climate crisis; the destruction of natural habitats, the catastrophic loss of wild life, and impending mass extinction of species (the nature crisis); the lethal character of modern war; the impact on the natural world of the rapid growth of the human population; the menace posed by nuclear weapons; pollution of earth, sea and air; threats to democracy caused in part by the internet and social media. All these grave global problems have been made possible by modern science and technology, pursued largely in universities within the framework of knowledge-inquiry. Nevertheless, it is not science and technology as such that are the problem, but science pursued in a way that is dissociated from a more fundamental task of the university to help humanity resolve conflicts and problems of living in increasingly cooperatively rational ways, so that progress may be made to a better world. Science and technology, pursued within the framework of knowledge-inquiry, create for some of us the power to act, but not the power to act wisely – not the power to learn how to resolve conflicts and problems of living in increasingly cooperatively rational ways. For that, we need our institutions of learning, above all our universities, to take as their primary task to help humanity learn how to do it. In order to do that, the philosophy of inquiry put into practice by universities needs to be dramatically transformed. We urgently need to bring about a revolution in the overall aims and methods of academic inquiry – a revolution in the philosophy of the university, all around the world, wherever possible, so that the basic aim becomes to seek and promote wisdom, construed to be the capacity, active endeavour, and perhaps desire, to realize what is of value in life, for oneself and others, wisdom in this sense including knowledge, understanding and technological know-how, but much else besides, methods being dramatically modified too so as to help achieve the new academic aim. The basic task of the university would be, not to solve problems of knowledge, but rather to help people in the social world beyond the university to resolve conflicts and problems of living so that what is of value in life may be realized by everyone, insofar as that is possible. The pursuit of knowledge would be vital, but not intellectually fundamental. The intellectual and institutional revolution we so urgently need in our universities would affect every discipline and aspect of the university; it would dramatically affect both research and education, and the whole way the university is related to the rest of the social world. The revolution, from knowledge-inquiry to wisdom-inquiry would dramatically enhance the intellectual integrity and rationality of natural science, social inquiry, the humanities and technology, the character of these disciplines and the relationships they have with one another. University education throughout the university would be dramatically improved. And academic inquiry as a whole would do what, on the whole, it fails to do at present: it would help humanity resolve conflicts and problems of living in increasingly cooperatively rational and, as a result, increasingly successful ways, progress at last being made to a genuinely good, civilized world – a world in which there is peace, justice, liberal democracy, individual freedom, education, reasonable equality, sustainable prosperity and worthwhile opportunities in life, all of these for everyone, insofar as this is possible. Why, it may be asked, has academic philosophy not noticed that we urgently need to transform the current bad philosophy of inquiry of knowledge-inquiry into the far more intellectually rigorous and humanly valuable philosophy of wisdom-inquiry, so that we can begin to do what so far we have failed to do so lamentably: learn how to avoid impending disasters, and even make progress to a better world, something that seems at present almost unthinkable given the horrors of war, poverty, political enslavement of the 20th century, and the horrors of this century so far too? The answer is that academic philosophy is in a particularly pitiful state, as philosophers themselves, are just beginning to realize and lament. That is why academic philosophers are blind to the intellectual and humanitarian disaster of the bad philosophy that dominates universities today, and inconceivable to them to them that they might have, as a disciplinary task, to ensure academic inquiry implements a good philosophy of inquiry, and advocate and argue for change if it does not. Once upon a time, in Europe at least, philosophy was an intellectual power in the world. In the 17th century it created modern science which massively increased and improved our knowledge and understanding of the world, which in turn led to the Enlightenment, the industrial revolution, and the modern world. Philosophy was once so intellectually powerful and influential that it changed the course of history. But philosophy also made in the past three disastrous intellectual blunders: the post-Cartesian blunder, the post-Newtonian blunder, and the Enlightenment blunder. Never acknowledged and corrected by subsequent philosophy right down to the present, these unrecognized intellectual blunders rendered academic philosophy the esoteric, pathetic, and powerless discipline it is today, so that throughout the last century and, so far, throughout this one, academic philosophy has remained blind to the intellectual disaster of knowledge-inquiry, and thus failed entirely to take up its proper disciplinary task of warning fellow academics of the structural irrationality of the philosophy that prevails in the university, and of proposing what steps need to be taken to put things right. Instead of performing such an urgently needed philosophical task, so-called analytic philosophy was reduced to analysing the meaning of words. Since then, there has been hardly any discernible improvement, even if analysis of concepts no longer dominates the scene. Bad academic philosophy is indeed responsible for intellectual and humanitarian failures of the university. What the three past intellectual blunders of philosophy are, why their persistence so dramatically reduces academic philosophy to a triviality, and why, furthermore, this results in the failure of scientists and scholars to see what is so blatantly bad about the philosophy prevailing in universities around the world – the failure to see what so urgently needs to be done to put right what has been wrong for so long: all this is made clear in this book. A new kind of philosophy emerges during the course of the argument, critical fundamentalism, which has as its task to keep alive imaginative and critical – that is rational – thinking about our fundamental problem: How can our human world, the world we experience and live in – the world of living things, people, consciousness, free will, meaning and value – how can all of this exist and best flourish embedded as it is in the physical universe? That problem encompasses all others of life, science and thought. Critical fundamentalism tries to improve answers to aspects of this problem; but it also seeks to encourage everyone to think about the problem, from time to time, and think about how it interacts, in both directions, with more urgent particular and specialized problems of life and thought. Critical fundamentalism sets out to help improve bad philosophy wherever it is to be found: in social, political, commercial, legal, financial, and international life; and especially in academia, in institutions of learning, so that they become devoted to enhancing the capacity of people to learn how to achieve what is of genuine value in this brief life of a few decades if we are fortunate. Critical fundamentalism does everything it can to bring about the revolution in our universities we so urgently need. If taken up by mainstream philosophy, it might really have an impact, and begin to transform universities for the better, in both intellectual and humanitarian terms, and thus, enable humanity to learn how, after the grim failures and horrors of the last century and this one, to make progress to a better world. -/- . (shrink)

Two great problems of learning confront humanity: learning about the universe, and learning how to live wisely. The first problem was solved with the creation of modern science, but the second problem has not been solved. This combination puts humanity into a situation of unprecedented danger. In order to solve the second problem we need to learn from our solution to the first problem. This requires that we bring about a revolution in the overall aims and methods (...) of academic inquiry, so that it takes up its proper task of promoting wisdom. (shrink)

The crisis of our times is that we have science without wisdom. Modern science and technology lead to modern industry and agriculture which in turn lead to all the great benefits of the modern world and to the global crises we face, from population growth to climate change. The fault lies, not with science, but with science dissociated from a more fundamental concern with problems of living. We urgently need to bring about a revolution in academia so that the fundamental (...) task becomes to help humanity learn how to tackle problems of living in increasingly cooperatively rational ways, so that we may gradually discover how to make progress towards a better, wiser world. (shrink)

This practical book is designed to help school leaders develop a sustainable culture of learning across the curriculum. It offers a personal insight into how one school embraced a range of dialogic and analytical tools to create an environment in which all stakeholders were inspired to evaluate and innovate. Each chapter tackles one piece of the 'jigsaw' that makes up a successful school environment, considering topics such as Attitudes for Learning, Coaching for learning and Love of (...) Learning. Utilising theory, case studies and activities, it illustrates how the reader can realistically and practically increase student attainment in their own school setting. This book will help leaders: Develop a supportive and encouraging leadership style that will create a cycle of self-improvement and self-efficacy for all ; Adapt the curriculum to focus on progress and engagement ; Use the Philosophy 4 Children strategies to promote deeper thinking and enquiry, increasing the rate of school improvement through a system of enquiry based staff professional development Using an inner city primary school as a working example, this book will be a source of inspiration and encouragement for school leaders, teachers and school advisors looking to cultivate and embed a love of learning into their school. (shrink)

In 1984 the author published From Knowledge to Wisdom, a book that argued that a revolution in academia is urgently needed, so that problems of living, including global problems, are put at the heart of the enterprise, and the basic aim becomes to seek and promote wisdom, and not just acquire knowledge. Every discipline and aspect of academia needs to change, and the whole way in which academia is related to the rest of the social world. Universities devoted to the (...) pursuit of knowledge and technological know-how betray reason and, as a result, betray humanity. As a result of becoming more intellectually rigorous, academic inquiry becomes of far greater benefit to humanity. If the revolution argued for all those years ago had been taken up and put into academic practice, we might now live in a much more hopeful world than the one that confronts us. Humanity might have begun to learn how to solve global problems; the Amazon rain forests might not face destruction; we might not be faced with mass extinction of species; Brexit might not have been voted for in the UK in 2016, and Trump might not have been elected President in the USA. An account is given of work published by the author during the years 1972 to 2021 that expounds and develops the argument. The conclusion is that we urgently need to create a high-profile campaign devoted to transforming universities in the way required so that humanity may learn how to make social progress towards a better, wiser, more civilized, enlightened world. (shrink)

Two great problems of learning confront humanity: learning about the nature of the universe and our place in it, and learning how to become civilized. The first problem was solved, in essence, in the 17th century, with the creation of modern science. But the second problem has not yet been solved. Solving the first problem without also solving the second puts us in a situation of great danger. All our current global problems have arisen as a result. (...) What we need to do, in response to this unprecedented crisis, is learn from our solution to the first problem how to solve the second. This was the basic idea of the 18th century Enlightenment. Unfortunately, in carrying out this programme, the Enlightenment made three blunders, and it is this defective version of the Enlightenment programme that we have institutionalized in 20th century academic inquiry. In order to solve the second great problem of learning we need to correct the three blunders of the traditional Enlightenment. This involves changing the nature of social inquiry, so that social science becomes social methodology or social philosophy, concerned to help us build into social life the progress-achieving methods of aim-oriented rationality, arrived at by generalizing the progress-achieving methods of science. It also involves, more generally, bringing about a revolution in the nature of academic inquiry as a whole, so that it takes up its proper task of helping humanity learn how to become wiser by increasingly cooperatively rational means. The scientific task of improving knowledge and understanding of nature becomes a part of the broader task of improving global wisdom. (shrink)

This practical book is designed to help school leaders develop a sustainable culture of learning across the curriculum. It offers a personal insight into how one school embraced a range of dialogic and analytical tools to create an environment in which all stakeholders were inspired to evaluate and innovate. Each chapter tackles one piece of the 'jigsaw' that makes up a successful school environment, considering topics such as Attitudes for Learning, Coaching for learning and Love of (...) Learning. Utilising theory, case studies and activities, it illustrates how the reader can realistically and practically increase student attainment in their own school setting. This book will help leaders: Develop a supportive and encouraging leadership style that will create a cycle of self-improvement and self-efficacy for all ; Adapt the curriculum to focus on progress and engagement ; Use the Philosophy 4 Children strategies to promote deeper thinking and enquiry, increasing the rate of school improvement through a system of enquiry based staff professional development Using an inner city primary school as a working example, this book will be a source of inspiration and encouragement for school leaders, teachers and school advisors looking to cultivate and embed a love of learning into their school. (shrink)

Abstract:A society that uses drills and conditioning to train its machine learning models risks creating an alienated situation between human and machine in social life, as these teaching methods generate a lack of responsibility for the actions produced by such machines. Both John Dewey and Gilbert Simondon present conceptions and ideas that shed a different light on such alienated human–machine relationships in machine learning: that is, a critique of mere drilling and training as an educational method; the mode (...) of existence of technical objects; and the importance of experience and practicality, for example, learning by doing. After giving an introduction to Dewey's and Simondon's conceptions, the analysis of case studies will show, among other things, that machine learning models need constant care by engineers and programmers. This allows us to highlight Simondon's and Dewey's critique of ancient philosophy. Whereas the latter separates thought and practice, labor and leisure, Simondon and Dewey foreground activities that are capable of bringing both together: Dewey's aesthetic experience and Simondon's technical activity. (shrink)

This book builds on established ecological models that can be applied to social systems, particularly the adaptive cycle. It links these ideas to key theoretical stances from across the educational literature to create an epistemological consilience across the divide between structuralist-poststructuralist educational research literatures. It is written with a consideration of the practical moves that can be undertaken within an institution to develop a healthier environment in which sustainable pedagogies can be nurtured. Kinchin argues that the ecological university may (...) be seen as a way to 'mend' the current system so institutions can justify the use of popular terms like sustainability, inclusivity and wellbeing in an ecologically authentic and demonstrable way. (shrink)

Can we learn to create a better world? Yes, if we first create traditions and institutions of learning rationally devoted to that end. At present universities all over the world are dominated by the idea that the basic aim of academic inquiry is to acquire knowledge. Such a conception of inquiry, judged from the standpoint of helping us learn wisdom and civilization, is grotesquely and damagingly irrational. We need to change our approach to academic enterprise if (...) we are to create a kind of inquiry rationally devoted to helping us become more civilized. (shrink)

There are these two absolutely basic problems: to learn about the universe and ourselves as a part of the universe, and to learn how to create a civilized world. Essentially, we have solved the first problem. We solved it when we created modern science. That is not to say that we know everything that is to be known, but we created a method for improving our knowledge about the world. But we haven't solved the second problem. And to solve (...) the first problem without solving the second problem is very, very dangerous. The crisis is this: the crisis of having science without civlization. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Looking to Learn: Museum Educators and Aesthetic EducationNancy Blume (bio), Jean Henning (bio), Amy Herman (bio), and Nancy Richner (bio)IntroductionMuseum education. Aesthetic education. How are they similar? How do they differ? How do they relate to each other? What are their goals? As museum educators working with classroom and art teachers, we are often asked these questions, and we ask them ourselves. “What do you DO?” is probably the (...) most frequently asked question of all, and the answer is complex. Even more complex is how these questions relate to the Rembrandt Project. Given that looking at original works of art is such a priority for museums and museum educators, how do we address the project’s reliance on technology? And how do these questions relate to the social studies and visual arts standards, [End Page 83] another major component of the project? How does the project relate to the work we do in our own museums? Writing collaboratively implies that we have certain areas of commonality; but we also have differences, which will be apparent in individual sections of this article: Jean Henning and Nancy Richner discuss the Nassau County Museum of Art, Nancy Blume writes about Asia Society, and Amy Herman explores the Frick Collection. Our focus will be the domain of museum education as that is what we know best, but there are inevitably areas where it overlaps and complements the domains of art education, aesthetic education, and social studies.Art Museum Education HistoryThe history of art museum education begins with the founding of museums in the United States during the commercial and industrial expansion that took place after the Civil War, between 1870 and 1929. The principles guiding American museums have always mirrored the values of American society. From the beginning of this country’s history, the fine arts have been viewed as elitist and thus of no value to the larger society. “To America,” Ben Franklin wrote in the late 1700s, “one school master is worth a dozen poets, and the invention of a machine or the improvement of an implement is of more importance than a masterpiece of Raphael.”1 Given such longstanding and deep-seated suspicion of art among Americans, it is not surprising that both the champions and the staff of art museums insisted on the practical educational benefits museums provided to the public.By the late nineteenth century, at the height of immigration and the emergence of a strong working class and labor movement, a social dimension was added to the mission of museum education. Art museums, like public libraries, were seen as venues for achieving social balance. By the early twentieth century an aesthetic agenda was finally joined to these social and pragmatic ones.2While museums have responded to the needs created by cyclical changes in social, economic, political, and intellectual life, today’s art museum educators still deal with the tension among the museum’s aesthetic, educational, and social missions; only the context and delivery modes of museum education have changed. Yet despite the shifting directions and priorities in museum education, there are certain basic and commonly accepted premises that museum educators have shared since the late nineteenth century. The 1984 Museums Commission on Museums for a New Century stated what has been the continuing premise of museum education since the late nineteenth century: learning in museums is based on objects and involves not only developing the ability to synthesize ideas and form opinions but also shaping an aesthetic and cultural sensibility.3 Another fundamental [End Page 84] assumption is that museums are institutions of visual instruction. Although each of the museum educators writing here represents a unique institution with unique approaches to looking at and finding meaning in art, we all agree on the importance of the original work of art as the basis for our work. It is the complexity of original artworks that enables them to play a dual role. One role is pragmatic, which requires meeting standards set by state and national governments for teaching critical thinking skills and improving literacy. The second role is aesthetic—namely, ways of helping students develop habits for aesthetic encounters that are an integral part... (shrink)

Managers often ask why their firm should have an ethics program, especially if no one has complained about unethical behavior. The pursuit of business ethics can cost money, they say. It can lose sales to less scrupulous competitors and can drain management time and energy. But as Harvard business professor Francis Aguilar points out, ethics scandals (such as over Beech-Nut's erzatz "apple juice" or Sears's padded car repair bills) can severely damage a firm, with punishing legal penalties, bad publicity, and (...) irreparably injured customer relations. Equally important if less obvious, unethical behavior can undermine a firm's organizational spirit. On the other hand, Aguilar argues, in a well run firm, ethical programs can actually enhance corporate performance, strengthening the company at every level and supercharging employee risk taking and innovation. In Managing Corporate Ethics, Aguilar shows managers how to create ethical programs within their organizations that not only discourage large-scale wrongdoing, but can contribute substantially to the achievement of corporate excellence. Aguilar's program is down-to-earth and comprehensive, and based on his extensive research on highly successful, ethical companies, both large and small. He recommends action on three fronts: first, get senior management to provide effective ethical leadership; second, set up an ethics program that promotes concern for the interests of people affected by the firm's operations and that provides safeguards against corrupting business pressures; and third, staff the company with ethical people and surround the organization with ethical advisors (including legal, financial, accounting, tax, and marketing consultants). To illuminate this three-step program, Aguilar incorporates the lessons learned in his in-depth study of ten prominent firms with proven successful ethics programs--among them Hewlett-Packard, Johnson & Johnson, Nucor Steel, Cray Research, ServiceMaster, and Texas Instruments. He examines Lincoln Electric's attention to compensation and job security to ensure quality products and to reduce the pressure or temptation to act unethically. He shows how General Mills, while pushing product line managers to compete aggressively, uses corporate staff units to guard against illegal or unacceptable claims (testing cake recipes, for example, to see if a product's quality fails under the less-than-perfect conditions of a normal kitchen). And he details how Armstrong World Industries uses pep talks, inspirational stories, role models, and ready access to management to promote ethical standards among employees. Throughout, Aguilar demonstrates convincingly that an ethical program pays dividends: that employees, suppliers, customers, and the community at large know when they are being treated in a positive and constructive manner, and are likely to respond in kind. Packed with real life examples of successful (and failed) ethical programs, Managing Corporate Ethics is a valuable roadmap to an often overlooked source of business success. (shrink)

In this essay, I provide some insights on how to instruct students with learning disabilities. The first half of this essay deals with the theoretical issue of equal opportunity. I begin by examining the question of access and consider the various ways philosophy remains inaccessible to students with learning disabilities. Then, I use the legal definition of accommodation to argue that it is possible to make philosophy courses accessible to students with learning disabilities without fundamentally altering the (...) nature of these courses. Finally, I point out several reasons for preferring the accessibility model of equal opportunity in education over the accommodation model. The second half of this essay proceeds to highlight several pedagogical practices an instructor can employ to create an inclusive college-level philosophy course under the accessibility model. Specifically, I provide recommendations for how to write effective accessibility statements, develop inclusive course design, ensure equal assessment opportunities, utilize technology in the classroom, and maintain strong academic relationships between instructors and students. (shrink)

Humanity faces two basic problems of learning: learning about the universe, and learning how to become civilized. We have solved the first problem, but not the second, and that puts us in a situation of great danger. Almost all our global problems have arisen as a result. It has become a matter of extreme urgency to solve the second problem. The key to that is to learn from our solution to the first problem how to solve the (...) second one. This was the basic idea of the 18th century Enlightenment, but in implementing it, the Enlightenment blundered. Their mistakes are still built into academia today. In order to create a civilized world, it is essential we cure academia of the structural blunders inherited from the Enlightenment. We need to bring about a revolution in science, and in academia more broadly so that the basic aim becomes wisdom, and not just knowledge. (shrink)

Andrée-Anne Cormier and Harry Brighouse explore the question of whether there are good reasons for schools to try and produce citizens disposed to use, and practiced in, civil discourse and behavior, and if so, what this implies for schools. First, the authors propose an account of the value (and disvalue) of civility, drawing on Cheshire Calhoun’s conception. They argue that civility is good in many circumstances, but not always. In some circumstances, it is neither beneficial nor morally required. Second, they (...) elucidate the reasons for teaching civility in schools and what they think that doing so would involve, what demands it would make on teachers, and how the aim of promoting civility would shape the structure of schools. Finally, they identify some reasons for pessimism that schools can be very successful in promoting civility. They do not think that these are conclusive reasons against teaching civility in schools, but they suggest that civility can only be taught well if educators are clear-eyed about the hurdles they will have to overcome. (shrink)

The shift in corporate strategy, from vertical integration to strategic alliances, has developed hand in hand with the evolution of organizational structure, from the vertically integrated firm to the network organization. The result has been the elimination of boundaries, more flexible organizations, and a greater interaction among individuals and organizations. On the negative side, the specialization of firms on single areas of competence has resulted in the disaggregation of the value chain and in the disaggregation of ethical and legal responsibility. (...) To illustrate this point, the paper considers some cases, such as the case of the "beer girls" of Southeast Asia, who are used unethically by distributors to sell beer and liquor. To deal with the problem of the disaggregation of ethical responsibility, managers can use organizational culture and ethical values to control the performance of employees and of other organizations. Contemporary developments in business ethics also offer tools for dealing with the problem. For example, "global corporate citizenship," integrated social contracting theory, and stakeholder learning dialogues provide ways of integrating the interests of all stakeholders. The task is now to use these new approaches to create a governance process that incorporates the voices of all stakeholders, especially the voices of those stakeholders that have legitimate and urgent moral claims, but lack the power to establish those claims. (shrink)

In this paper I sketch a liberal studies course designed to explore our fundamental problem of thought and life: How can our human world exist and best flourish embedded as it is in the physical universe? The fundamental character of this problem provides one with the opportunity to explore a wide range of issues. What does physics tell us about the universe and ourselves? How do we account for everything physics leaves out? How can living brains be conscious? If everything (...) occurs in accordance with physical law, what becomes of free will? How does Darwin's theory of evolution contribute to the solution to the fundamental problem? What is the history of thought about this problem? What is of most value associated with human life? What kind of civilized world should we seek to help create? Why is the fundamental problem not a part of standard education in schools and universities? What are the most serious global problems confronting humanity? Can humanity learn to make progress towards as good a world as possible? These are some of the questions that can be tackled as an integral part of exploring the fundamental problem. But the course does not merely wander at random from one issue to another. Taking the fundamental problem as central provides the course with a coherent structure. The course would be conducted as a seminar, and it would respond to queries and suggestions from students. (shrink)

Two great problems of learning confront humanity: learning about the universe, and about ourselves and other living things as a part of the universe; and learning how to create a good, civilized, enlightened, wise world. We have solved the first great problem of learning – we did that when we created modern science and technology in the 17th century. But we have not yet solved the second one. That combination of solving the first problem, failing (...) to solve the second one, is very, very, dangerous. Almost all our current global problems have arisen as a result. Modern science and technology immensely increase our powers to act (for some of us), but not our power to act wisely. Modern science and technology lead to modern industry, modern agriculture, travel, medicine, hygiene and armaments, and these in turn lead to much that is of benefit, but also to all our current global problems: population growth, habitat destruction, loss of wild life, mass extinction of species, lethal modern war, the menace of nuclear weapons, pollution of earth, sea and air, antibiotic resistance, degradation of democracy facilitated by the internet and, most serious of all, the climate crisis. Now that we have modern science and technology, wisdom has become, not a private luxury, but a public necessity. But how is it to be achieved? Here is the solution. We can learn from the solution to the first great problem of learning how to solve the second one. That was the basic idea of the 18th century Enlightenment, but in implementing it, the philosophes of the Enlightenment blundered. They got the progress-achieving methods of science wrong; they failed to generalize them properly; and they applied them, not to social life but to creating social science. Their mistakes are still built into academia today. In order to learn how to create a civilized, enlightened world, the key thing we need to do is to cure academia of the structural blunders we have inherited from the Enlightenment. We need to bring about a revolution in science, and in academia more broadly so that the basic aim becomes wisdom, and not just knowledge – wisdom being the capacity, active endeavour and desire to realize what is of value in life for oneself and others, wisdom thus including knowledge and technological know-how, but much else besides. The outcome of the revolution we need would be universities radically transformed, so that they become rationally and actively devoted to helping people solve problems of living, including global problems, thus making progress to as good, civilized, enlightened a world as possible. (shrink)

Humanity faces two fundamental problems of learning: learning about the universe, and learning to become civilized. We have solved the first problem, but not the second one, and that puts us in a situation of great danger. Almost all of our global problems have arisen as a result. It has become a matter of extreme urgency to solve the second problem. The key to this is to learn from our solution to the first problem how to solve (...) the second one. This was the basic idea of the 18th century Enlightenment, but in implementing this idea, the Enlightenment blundered. Their mistakes are still built into academia today. In order to le arn how to create a civilized, enlightened world, the key thing we need to do is to cure academia of the structural blunders we have inherited from the Enlightenment. We need to bring about a revolution in science, and in academia more broadly so that the basic aim becomes wisdom, and not just knowledge. (shrink)

Two great problems of learning confront humanity: (1) learning about the universe, and about ourselves as a part of the universe, and (2) learning how to make progress towards as good a world as possible. We solved the first problem when we created modern science in the 17th century, but we have not yet solved the second problem. This puts us in a situation of unprecedented danger. Modern science and technology enormously increase our power to act, but (...) not our power to act wisely. All our current global crises have arisen as a result. What we need to do is learn from our solution to the first great problem of learning how to go about solving the second one. Properly implemented, this idea leads to a new kind of inquiry rationally devoted to helping humanity make progress towards as good a world as possible. (shrink)

A paradigm-shifting work that revolutionizes our understanding of the origins and structure of science. Captivatingly written, interwoven with tantalizing illustrations and historical vignettes ranging from Newton's alchemy to quantum mechanics to the storm surge of Hurricane Sandy, Michael Strevens's wholly original investigation of science asks two fundamental questions: Why is science so powerful? And why did it take so long, two thousand years after the invention of philosophy and mathematics, for the human race to start using science to learn the (...) secrets of nature? The Knowledge Machine's radical answer is that science calls on its practitioners to do something irrational: by willfully ignoring religion, theoretical beauty, and, especially, philosophy-essentially stripping away all previous knowledge-scientists embrace an unnaturally narrow method of inquiry, channeling unprecedented energy into observation and experimentation. Like Yuval Harari's Sapiens or Thomas Kuhn's 1962 classic, The Structure of Scientific Revolutions, The Knowledge Machine overturns much of what we thought we knew about the origins of the modern world. (shrink)

Timeless wisdom on death and dying from the celebrated Stoic philosopher Seneca "It takes an entire lifetime to learn how to die," wrote the Roman Stoic philosopher Seneca. He counseled readers to "study death always," and took his own advice, returning to the subject again and again in all his writings, yet he never treated it in a complete work. How to Die gathers in one volume, for the first time, Seneca's remarkable meditations on death and dying. Edited and translated (...) by James S. Romm, How to Die reveals a provocative thinker and dazzling writer who speaks with a startling frankness about the need to accept death or even, under certain conditions, to seek it out. Seneca believed that life is only a journey toward death and that one must rehearse for death throughout life. Here, he tells us how to practice for death, how to die well, and how to understand the role of a good death in a good life. He stresses the universality of death, its importance as life's final rite of passage, and its ability to liberate us from pain, slavery, or political oppression. Featuring beautifully rendered new translations, How to Die also includes an enlightening introduction, notes, the original Latin texts, and an epilogue presenting Tacitus's description of Seneca's grim suicide. (shrink)

This paper builds on London and Hart’s critique that Prahalad’s best-selling book prompted a unilateral effort to find a fortune at the bottom of the pyramid. Prahalad’s instrumental, firm-centered construction suggests, perhaps unintentionally, a buccaneering style of business enterprise devoted to capturing markets rather than enabling new socially entrepreneurial ventures for those otherwise trapped in conditions of extreme poverty. London and Hart reframe Prahalad’s insight into direct global business enterprise toward “creating a fortune with the base of the pyramid” rather (...) than at the BoP. This shift in language requires a recalibration of strategic focus, we argue, and will necessitate implementation of “moral imagination” to formulate new mental models that can frame the possibility of local entrepreneurs working collaboratively and discursively with development partners drawn from civil society, corporate, and government sectors. Successful partnerships will arise from interactive processes of emergent, co-creative learning within a shared problem domain or “community of practice”. We call attention to three related pluralist framings of situated learning within such communities of practice: decentered stakeholder networks; global action networks; and a focus on “faces and places” as a cognitive lens to humanize and locally situate diverse inhabitants within base of the pyramid partnership projects. (shrink)

Discover simple ways to live a more purposeful, peaceful, and enjoyable life with this empowering guidebook to intentional and mindful living. It’s time to put intention behind all of your actions and live a focused and fearless life! In this accessible guide, you’ll learn easy ways to infuse everyday activities—from waking and bathing to eating and walking—with a sense of purpose. Each act is designed to improve your sense of health, peace, prosperity, gratitude, and renewal. Examples include: —Eliminate thoughts of (...) what is lacking —Move past perfection —Fire up your authentic voice —Strengthen love bonds —Learn to be precise Each chapter contains ritual sequences to help you carry your intentions throughout your day. With a wide and varied range of activities, you’ll be able to create a unique routine to fit every mood, need, interest, and desire. With How to Live with Intention, you’ll transform ordinary tasks into purposeful ways to relish each moment, live your best life, and experience true happiness. (shrink)

This article explores the discursive construction, regulation and performance of the body in the context of the swimming pool. The near-naked state of the swimmer’s body presents a potential threat to the interaction order, insofar as social encounters may be misconstrued as sexual, and so rituals are enacted to create a ‘civilized’ definition of the situation. The term ‘performative regulation’ is introduced to theorize this process, as a synergy of the symbolic interactionist models of dramaturgy (Goffman) and negotiated order (...) (Strauss) and the post-structuralist concept of disciplinary power (Foucault). The regulation and representation of the swimmer’s body can be understood as mutually constitutive mechanisms, enforced by the pool-as-institution but enacted through the embodied practices of individual actors in the pool-as-interaction. Crossley’s notion of reflexive body techniques is applied to interpret this dualistic process in relation to communicative gestures and facework rituals, which implicates both individual and social bodies in the somatization of the interaction order. (shrink)

Two great problems of learning confront humanity: learning about the universe; and learning how to become civilized. The first problem was solved in the 17th century, with the creation of modern science. But the second problem has not yet been solved. That puts us in a situation of great danger. All our current global problems have arisen as a result. We need to learn from our solution to the first problem how to solve the second. This was (...) the basic idea of the 18th century Enlightenment. Unfortunately, the Enlightenment made three blunders that are still built into academia today. Correct these ancient blunders, and we would have what we so urgently need: universities rationally devoted to helping us solve global problems and create a wise world. (shrink)

Autism fiction has become a genre of novel‐writing in its own right. Many examples are given in the essay. What does this activity do for us? There used to be no language in which autistic experience could be described. One characteristic difficulty for autistic people is understanding what other people are doing. So absence of a discourse of autistic experience is to be expected. Analyses advanced by Wolfgang Köhler and Lev Vygotsky already made plain long ago that social interaction is (...) a precondition for a language of the inner life. One role for the wave of autism stories now being published, is to create such a language of autism. This in turn affects how autistic people think of themselves. It certainly affects how nonautistic, “neurotypical,” individuals think about autism. Not all of this is a good thing, for all too many stories foster images of “the” autistic person as having special gifts that ordinary people lack. (shrink)

In this inspiring and practical book, Andrew Seaton guides us to our true nature, the peace-filled observing awareness beyond the mind. The book explains how, beginning in our infancy, we experience a spiritual forgetting. The mind creates abstract interpretations of the world and who we are. These conditioned interpretations become self-fulfilling and create our life experience, our karma. Learn how to see the world as it is in reality, rather than through the distorting filters of the conditioned mind. Discover (...) how simple it is to clear away the mist of the conditioned mind and instantly drop into the awareness Self, which is who you really are. Importantly, this book shows the reader how to avoid some of the common frustrations and traps in spiritual awakening. Perhaps best of all, it offers a simple strategy for holding in focus the ways of experiencing everyday life as the awareness Self: a simple strategy for spiritual awakening. Spiritual Awakening Made Simple offers a concise, unified and practical formulation that will help you to awaken to your own true nature as peace, contentment and connectedness with all life. (shrink)

This paper was inspired by Irigaray's suggestion that patriarchal discourse is essentially paranoid, based upon a repressed ambiguity and violence that continually threatens the unity and stability of the subject. Lewis Carroll's 'Locking-Glass World' is employed as the metaphor for a system of meaning that is in the process of breaking down and reveals its shadow side in chaos, violence and power struggles. It is argued that Alice represents an idealized feminine submission to the rules of patriarchal discourse that appears (...) safe and stable but renders the subject powerless to effect change. I contrast this with the encouragement neo-paganism gives its practitioners to construct alternative magical metaphors and to learn through experience. It is valuable for feminist theologians to privilege these flexible techniques in order to avoid the straitjacket of reifying discourse. The article makes the point that the mystical experience is anyway grounded in that which transcends language, and the excess of the mystic finds its expression best in an abundance of meaning and symbol. Irigaray and feminist neo-pagans can in their various ways serve as role models in the process of renegotiating Wonderland and creating a new 'Alice'. (shrink)

Over the past decade, teaching and learning in virtual worlds has been at the forefront of many higher education institutions around the world. The DEHub Virtual Worlds Working Group (VWWG) consisting of Australian and New Zealand higher education academics was formed in 2009. These educators are investigating the role that virtual worlds play in the future of education and actively changing the direction of their own teaching practice and curricula. 47 academics reporting on 28 Australian higher education institutions present (...) an overview of how they have changed directions through the effective use of virtual worlds for diverse teaching and learning activities such as business scenarios and virtual excursions, role-play simulations, experimentation and language development. The case studies offer insights into the ways in which institutions are continuing to change directions in their teaching to meet changing demands for innovative teaching, learning and research in virtual worlds. This paper highlights the ways in which the authors are using virtual worlds to create opportunities for rich, immersive and authentic activities that would be difficult or not possible to achieve through more traditional approaches. (shrink)

Within the field of human‐computer interaction, the study of the interaction between people and computers has revealed many phenomena. For example, highly interactive devices, such as the Apple Macintosh, are often easier to learn and use than keyboard‐based devices such as Unix. Similarly, consistent interfaces are easier to learn and use than inconsistent ones. This article describes an integrated cognitive model designed to exhibit a range of these phenomena while learning task‐action mappings: action sequences for achieving simple goals, such (...) as opening a file in a word processor. The model, called TAL, is of a user who is familiar with the basic operations of a keyboard and mouse, but unfamiliar with the particular menu structures, words, and actions required to use the device. The model is constructed in Soar and employs a single set of architectural mechanisms. It exhibits behavior that captures human preference for consistent, interactive, and meaningful task‐action mappings. (shrink)

Although children learn more when teachers gesture, it is not clear how gesture supports learning. Here, we sought to investigate the nature of the memory processes that underlie the observed benefits of gesture on lasting learning. We hypothesized that instruction with gesture might create memory representations that are particularly resistant to interference. We investigated this possibility in a classroom study with 402 second‐ and third‐grade children. Participants received classroom‐level instruction in mathematical equivalence using videos with or without (...) accompanying gesture. After instruction, children solved problems that were either visually similar to the problems that were taught, and consistent with an operational interpretation of the equal sign (interference), or visually distinct from equivalence problems and without an equal sign (control) in order to assess the role of gesture in resisting interference after learning. Gesture facilitated learning, but the effects of gesture and interference varied depending on type of problem being solved and the strategies that children used to solve problems prior to instruction. Some children benefitted from gesture, while others did not. These findings have implications for understanding the mechanisms underlying the beneficial effect of gesture on mathematical learning, revealing that gesture does not work via a general mechanism like enhancing attention or engagement that would apply to children with all forms of prior knowledge. (shrink)

Within the field of human‐computer interaction, the study of the interaction between people and computers has revealed many phenomena. For example, highly interactive devices, such as the Apple Macintosh, are often easier to learn and use than keyboard‐based devices such as Unix. Similarly, consistent interfaces are easier to learn and use than inconsistent ones. This article describes an integrated cognitive model designed to exhibit a range of these phenomena while learning task‐action mappings: action sequences for achieving simple goals, such (...) as opening a file in a word processor. The model, called TAL, is of a user who is familiar with the basic operations of a keyboard and mouse, but unfamiliar with the particular menu structures, words, and actions required to use the device. The model is constructed in Soar and employs a single set of architectural mechanisms. It exhibits behavior that captures human preference for consistent, interactive, and meaningful task‐action mappings. (shrink)

There was a time when we could debate the “usefulness” of the Humanities and praise the “practicality” of study in natural science or the social sciences. That day is gone forever, destroyed by the cultural revolution in American life that has raised every aspect of the humanities to a question of primary importance. When values and customs and styles of life were fixed and taken for granted, then exploring humanistic studies could be considered a luxury. Today, with every accepted value (...) in question and under challenge, to teach skill in the humanities becomes all important if life is to regain any stability. All of our inherited values and rituals have now been placed on a “do it yourself” basis. That is, if we do not learn how to create a civilization again, we will not have one. (shrink)

This article deals with our constructed notions of evil and how an historical appraisal takes shape after specific stories and narratives become important objects of public deliberation, historical criticism, and disclosive views of what constitutes the moral harms of human cruelty. I analyze the historical representations of the meaning of evil in specific historical times through narratives that have made important contributions to our historical understanding of them. I also propose that our learning from them is the result of (...) public debates, of memory wars, and of important interventions from public intellectuals, writers, historians and witnesses. Therefore, deliberating about human cruelty is always a reconstructive effort to understand and judge what has happened and why it could have been prevented. The term evil is a moral filter that allows us to situate the kind of moral harm that needs a specific lens of moral understanding and a reconfiguration of actions that tie perpetrators to sufferers. Moral harms are better ways to describe the kind of actions that we call evil. The article highlights the relevance of language, disclosive views, criticism, public debate and the ways in which societies cope with their past in order to envision a different future. (shrink)

An exploration of somatic awareness and embodied intuition and a guide to how conscious movement practices can help us be more present, be more grounded and intentional, and claim bodily autonomy.

The best classes have a life of their own, powered by student-led conversations that explore texts, ideas, and essential questions. In these classes, the teacher’s role shifts from star player to observer and coach as the students ▪ Think critically, ▪ Work collaboratively, ▪ Participate fully, ▪ Behave ethically, ▪ Ask and answer high-level questions, ▪ Support their ideas with evidence, and ▪ Evaluate and assess their own work. The Spider Web Discussion is a simple technique that puts this kind (...) of class within every teacher’s reach. The name comes from the weblike diagram the observer makes to record interactions as students actively participate in the discussion, lead and support one another’s learning, and build community. It’s proven to work across all subject areas and with all ages, and you only need a little know-how, a rubric, and paper and pencil to get started. As students practice Spider Web Discussion, they become stronger communicators, more empathetic teammates, better problem solvers, and more independent learners—college and career ready skills that serve them well in the classroom and beyond. Educator Alexis Wiggins provides a step-by-step guide for the implementation of Spider Web Discussion, covering everything from introducing the technique to creating rubrics for discussion self-assessment to the nuts-and-bolts of charting the conversations and using the data collected for formative assessment. She also shares troubleshooting tips, ideas for assessment and group grading, and the experiences of real teachers and students who use the technique to develop and share content knowledge in a way that’s both revolutionary and truly inspiring. (shrink)

It is known that, on average, people adapt their choice of memory strategy to the subjective utility of interaction. What is not known is whether an individual's choices are boundedly optimal. Two experiments are reported that test the hypothesis that an individual's decisions about the distribution of remembering between internal and external resources are boundedly optimal where optimality is defined relative to experience, cognitive constraints, and reward. The theory makes predictions that are tested against data, not fitted to it. The (...) experiments use a no-choice/choice utility learning paradigm where the no-choice phase is used to elicit a profile of each participant's performance across the strategy space and the choice phase is used to test predicted choices within this space. They show that the majority of individuals select strategies that are boundedly optimal. Further, individual differences in what people choose to do are successfully predicted by the analysis. Two issues are discussed: the performance of the minority of participants who did not find boundedly optimal adaptations, and the possibility that individuals anticipate what, with practice, will become a bounded optimal strategy, rather than what is boundedly optimal during training. (shrink)

Generalization is a fundamental problem solved by every cognitive system in essentially every domain. Although it is known that how people generalize varies in complex ways depending on the context or domain, it is an open question how people learn the appropriate way to generalize for a new context. To understand this capability, we cast the problem of learning how to generalize as a problem of learning the appropriate hypothesis space for generalization. We propose a normative mathematical framework (...) for learning how to generalize by learning inductive biases for which properties are relevant for generalization in a domain from the statistical structure of features and concepts observed in that domain. More formally, the framework predicts that an ideal learner should learn to generalize by either taking the weighted average of the results of generalizing according to each hypothesis space, with weights given by how well each hypothesis space fits the previously observed concepts, or by using the most likely hypothesis space. We compare the predictions of this framework to human generalization behavior with three experiments in one perceptual (rectangles) and two conceptual (animals and numbers) domains. Across all three studies we find support for the framework's predictions, including individual‐level support for averaging in the third study. (shrink)

Freezing of gait can cause reduced independence and quality of life for many with Parkinson’s disease. Episodes frequently occur at points of transition such as navigating a doorway. Therapeutic interventions, i.e., drugs and exercise, do not always successfully mitigate episodes. There are several different, but not exclusive causes for freezing of gait. People with freezing of gait are able to navigate dynamic situations like stairways by utilizing a different attentional strategy to over-ground walking, but may freeze when passing through a (...) doorway. The question is, is it possible to employ a special attentional strategy to prevent freezing at this point? Motor imagery allows for learning motor skills in absolute safety and has been widely employed in a variety of populations, including other neuro-compromised groups. Motor imagery is not studied in a homologous manner in people with Parkinson’s Disease, leading to conflicting results, but may have the potential to establish a different attentional strategy which allows a subject to mitigate freezing of gait episodes. This paper will identify and discuss the questions that still need to be answered in order to consider this approach i.e., can this population access motor imagery, can motor imagery alter the attentional strategy employed when moving through doorways, what is the best motor imagery approach for people with Parkinson’s Disease and freezing of gait, and what dosage is most effective, while briefly outlining future research considerations. (shrink)

In a volume that traverses multiple disciplines, Michael Robbins proposes that the structures of the mind that distinguish us as uniquely human also incline us towards destructive behaviours on a personal and societal level. Psychoanalysis was created by Freud in an effort to understand neurosis and psychosis, the names he gave to individual human destructiveness. His understanding was limited and incorrect because the science of evolution and the disciplines of sociology and cultural anthropology were in their infancy when he formulated (...) his ideas. He did not comprehend that destructiveness is qualitatively different in humans than in other species and he ignored the problem of how biological instincts become mental processes. These limitations left psychoanalysis with one of its most perplexing unsolved problems, the mysterious leap from mind to body. The book explains how neoteny, the prolonged period of post-natal immaturity that distinguishes humans from other animals, requires and enables complex learning from caregivers. It is the knowledge acquired from this learning and its intergenerational transmission that links the biological theory of evolution with the psychosocial theory of psychoanalysis and explains how the human species is unique. The book will be of interest to those who want to learn about how integrating the findings of evolutionary science, primatology, sociology and cultural anthroplogy with the theory of psychoanalysis expands our understanding of what makes humans unique and its implications for the future of our species, and empowers us to influence the destiny of humankind. (shrink)