We examined the course of caregiver motherese and the course of the infant’s response based on home movies from two single cases: a boy with typical development and a boy with autistic development. We first blindly assessed infant CG interaction using the Observer computer-based coding procedure, then analyzed speech CG production using a computerized algorithm. Finally we fused the two procedures and filtered for co-occurrence. In this exploratory study we found that the course of CG parentese differed based on gender (...) and child status. The course of an infant’s response to CG vocalization differed according to the type of speech and child status. Mothers spent more time interacting with infants, and fathers appeared to interact with their child preferentially between 12 and 18 months in the TD boy, but not in the AD boy. The TD boy responded equally well to motherese compared to other speech after 1 year of age. For the AD boy, the responses to both types of speech were lower than in the boy with TD and decreased from the second to the third semester. Keywords: Autism; motherese; early interaction; computational methods. (shrink)

Various explanations are offered to explain why employees increasingly work longer hours: the combined effects of technology and globalization; people are caught up in consumerism; and the "ideal worker norm," when professionals expect themselves and others to work longer hours. In this article, we propose that the processes of employer recruitment and selection, employee self-selection, cultural socialization, and reward systems help create extended work hours cultures (EWHC) that reinforce these trends. Moreover, we argue that EWHC organizations are becoming more prevalent (...) and that organizations in which long hours have become the norm may recruit for and reinforce workaholic tendencies. Next, we offer spiritual leadership as a paradigm for organizational transformation and recovery from the negative aspects of EWHC to enhance employee wellbeing and corporate social responsibility without sacrificing profitability, revenue growth, and other indicators of financial performance. Finally, we will offer suggestions for future theory, research, and practice. (shrink)

Much as he considered himself a philosopher, Morris Raphael Cohen was also immersed in the machinery of social life. From his first years of "engagement" as a volunteer teacher in Thomas Davidson's school for working-class people, to his last as professor of philosophy at New York's City College and at the University of Chicago, he constantly sought to understand the underlying assumptions of human behavior. The studies Cohen gathered together for Reflections of a Wondering Jew are an indication (...) of representative achievements of his life. He was deeply involved in the experience of the American Jewish community, and much of his work here consists of an inquiry into and analysis of specifically Jewish affairs. Some of his most valuable contributions to American thought and maturity are those that were never included in standard philosophical efforts. His work and scholarship provide foundations for the field of human problems and the history of ideas. These lectures illuminated the way forward in so many of our crisis years. There is a certain tragedy to the fact that for many decades Morris Raphael Cohen had hoped to organize and put into systematic form his literary reflections on Jewish problems and American liberalism. Towards the end of his life, he faced the realization that many of his intended writings would never reach fruition. Though this volume may not be quite what Cohen intended, it is a product of a mature giant in American intellectual history. (shrink)

Does the kind of socialist ideal articulated by G. A. Cohen in Why Not Socialism? add anything substantial to the Rawlsian conception of justice? Is it an ideal that Rawlsians should want to take on board, or is it ultimately foreign to their outlook? I defend a mixed answer to these questions. On the one hand, we shouldn’t underestimate the extent to which Rawls's theory already addresses the concerns that motivate Cohen’s appeal to the socialist ideal. Within the (...) bounds of a society living up to Rawls’s two principles of justice, I maintain, there would be little room left for an ideal of social relations to do any independent work. On the other hand, Cohen’s ideal may still have an important role to play within Rawlsian theory – not within the confines of a given society but on the international stage, beyond the liberal state as we know it. This asymmetry between the domestic and the international case stems from the fact that Rawls's principles of justice apply in full strength only at the domestic l... (shrink)

Abstract In an engaging and ingenious paper, Irvine (1993) purports to show how the resolution of Braess? paradox can be applied to Newcomb's problem. To accomplish this end, Irvine forges three links. First, he couples Braess? paradox to the Cohen?Kelly queuing paradox. Second, he couples the Cohen?Kelly queuing paradox to the Prisoner's Dilemma (PD). Third, in accord with received literature, he couples the PD to Newcomb's problem itself. Claiming that the linked models are ?structurally identical?, he argues that (...) Braess solves Newcomb's problem. This paper shows that Irvine's linkage depends on structural similarities?rather than identities?between and among the models. The elucidation of functional disanalogies illuminates structural dissimilarities which sever that linkage. I claim that the Cohen?Kelly queuing paradox cloaks a fine structure that decouples it from both Braess? paradox and the PD (Marinoff, 1996a). I further assert that the putative reduction of the PD to a Newcomb problem (e.g. Brams, 1975; Lewis, 1979) is seriously flawed. It follows that Braess? paradox does not solve Newcomb's problem via the foregoing and herein sundered chain. I conclude by substantiating a stronger claim, namely that Braess'paradox cannot solve Newcomb's problem at all. (shrink)

This paper was presented at the 26th International Wittgenstein Symposium on “Knowledge and Belief”, Kirchberg am Wechsel, Austria (3rd - 10th August 2003). The focus of study is a dialogue situation in which one party holds that P while the other holds that ~P. A simple way to establish harmony between the parties in dialogue is to insist that each should include the other’s point of view. This is unsatisfactory because it results in an inconsistent set of beliefs. Clarity is (...) essential, therefore, on how to deal with inconsistency. In this paper, I will proceed in two steps. In the first, I will indicate how some attempts at trying to manage contradictions in terms of ontology remain unsatisfactory. In the second step, I will introduce and evaluate another way in terms of belief and acceptance. I make an original application of L.J. Cohen’s distinction between belief and acceptance, the former being a matter of feeling, the latter a matter of policy in reasoning. (shrink)

Kyle Johannsen soutient que, pour être pleinement convaincante, la théorie de la justice de John Rawls doit incorporer la conception de l’équité associée avec l’égalitarisme des chances de G.A. Cohen. Il maintient également que, lorsqu’on modifie ainsi la théorie de Rawls, on voit que les principes choisis dans la position originelle doivent être ce que Cohen appelle des «règles de régulation». Je rétorque que la conception de l’équité qu’adopte Rawls est idéalement adaptée aux besoins de sa théorie, et (...) que l’incorporation de la conception de l’équité que défend Cohen rendrait indéterminé le résultat de la position originelle. (shrink)

The American Society for Philosophy, Counseling, and Psychotherapy (ASPCP) was founded on the premise that philosophical and psychological practices are interdependent and mutually supportive. While psychological practice can benefit from becoming more philosophical, the converse is also true. In contrast, the American Philosophical Practitioner’s Association, under the direction of Louis Marinoff, has driven a wedge between these two practices. In this paper, I show how philosophical therapies such as my own Log­ic-Based modality, and psychological therapies, especially Rational-Emotional Behavior Therapy (...) (REBT) work together synergistically. I hold that the APPA bifurcation of psycho­logical from philosophical practice is artificial, impractical, and self-defeating. Further, I maintain that Marinoff’s position that there is a distinct class of “sane” clients appropriate for the latter form of therapy serves to propagate a dangerous popular stereotype, that clients who “need” conventional psychological therapy must therefore be “insane.”. (shrink)

In this paper, I defend what may seem a surprising view: that John Stuart Mill’s famous harm principle would, if taken to be what justifies government action, disallow the existence of corporations. My claim is not that harmful activities of currently existing corporations warrants their losing corporate status according to the harm principle. The claim, rather, is that taken strictly, the harm principle and the legal possibility of incorporation are mutually exclusive. This view may be surprising—and I do not at (...) all mean to attribute it to Mill—but if I am right, it should be obvious. It should also encourage us to think more about the nature of the markets within which business occurs. (shrink)

In Mindblindness, Simon Baron-Cohen presents a model of the evolution and development of "mindreading." He argues that we mindread all the time, effortlessly, automatically, and mostly unconsciously. It is the natural way in which we interpret, predict, and participate in social behavior and communication. We ascribe mental states to people: states such as thoughts, desires, knowledge, and intentions. Building on many years of research, Baron-Cohen concludes that children with autism, suffer from "mindblindness" as a result of a selective (...) impairment in mindreading. For these children, the world is essentially devoid of mental things. Baron-Cohen develops a theory that draws on data from comparative psychology, from developmental, and from neuropsychology. He argues that specific neurocognitive mechanisms have evolved that allow us to mindread, to make sense of actions, to interpret gazes as meaningful, and to decode "the language of the eyes." A Bradford Book. (shrink)

Most Probably: Epistemic Modality in Old Babylonian by Nathan Wasserman is the first attempt to provide a description of the domain of epistemic modality in Old Babylonian Akkadian. This attempt is not entirely successful, for several reasons. Methodological inconsistency often impairs the author’s ability to convince the reader of his solutions. Both primary data and existing secondary literature are used only selectively, which renders the proposed description problematic. Finally, the lack of cross-referencing between the chapters evokes the feeling that the (...) different particles do not quite constitute a system. (shrink)

Theory, theoretical practice, and theoretical formation -- On theoretical work -- Philosophy and the spontaneous philosophy of the scientists (1967) -- Lenin and philosophy -- Is it simple to be a Marxist in philosophy? -- The transformation of philosophy -- Marxism today.

We use a new model of metarepresentational development to predict a cognitive deficit which could explain a crucial component of the social impairment in childhood autism. One of the manifestations of a basic metarepresentational capacity is a ‘ theory of mind ’. We have reason to believe that autistic children lack such a ‘ theory ’. If this were so, then they would be unable to impute beliefs to others and to predict their behaviour. This hypothesis was tested using Wimmer (...) and Perner’s puppet play paradigm. Normal children and those with Down’s syndrome were used as controls for a group of autistic children. Even though the mental age of the autistic children was higher than that of the controls, they alone failed to impute beliefs to others. Thus the dysfunction we have postulated and demonstrated is independent of mental retardation and specific to autism. (shrink)

Treating mathematical science as a distinct cultural entity subject to environmental factors which influence its evolution, the author examines the creation and development of its major concepts since early times.

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An examination of the controversial "theory of mind" hypothesis, which states that children with autism are unable to comprehend other people's mental states. The theory relates to the most fundamental questions of normal development as well as to autism i.

In this incisive new book one of Britain's most eminent philosophers explores the often overlooked tension between voluntariness and involuntariness in human cognition. He seeks to counter the widespread tendency for analytic epistemology to be dominated by the concept of belief. Is scientific knowledge properly conceived as being embodied, at its best, in a passive feeling of belief or in an active policy of acceptance? Should a jury's verdict declare what its members involuntarily believe or what they voluntarily accept? And (...) should statements and assertions be presumed to express what their authors believe or what they accept? Does such a distinction between belief and acceptance help to resolve the paradoxes of self-deception and akrasia? Must people be taken to believe everything entailed by what they believe, or merely to accept everything entailed by what they accept? Through a systematic examination of these problems, the author sheds new light on issues of crucial importance in contemporary epistemology, philosophy of mind, and cognitive science. (shrink)

Empathy remains poorly understood, under-theorized, and subject to conflicting and opportunistic uses. Its systematic role in human experience has not been analyzed and interpreted from top to bottom. In this book, the author attempts to provide such an analysis in the philosophical traditions of hermeneutics, phenomenology, analytic philosophy of language, and psychoanalysis. applying his interpretation of empathy to the philosophical issues of intentionality, the emotions, and the checkered transformations of empathy itself. In doing so the author aims to rescue empathy (...) from the margins of intelligibility and reveal its central role in our understanding of the emotions, the integrity of our relations with others, and human community (“intersubjectivity”). -/- The work draws on both the Anglo-American (“analytic”) tradition of ordinary language philosophy and the continental ones of phenomenology and hermeneutics. This work follows the movement of empathy from the periphery of ethics, aesthetics, and theory of mind to a key place in establishing and maintaining the integrity and emotional equilibrium of dynamic interrelations with other individuals. Beginning with the philosophical infrastructure of the hermeneutics of empathy, this work thoroughly explains the complex architecture of empathy, tracing it downward through the levels of authentic human interrelations, empathy with unexpressed emotions, the empathic penetrability of cognitively impenetrable affect, the first-ever intentional analysis of both the empathizer and the “empathasand” in interrelation, and the hermeneutic infrastructure. The consequences of empathy are exposed in the context of the emotions, cognitive impenetrability, empathy and altruism, and the intentionality of empathy as accessed through language and story telling. Drawing on the multi-method approach of hermeneutics, phenomenology, and story telling, this work demonstrates that empathy forms the foundation for community in ways not clearly appreciated in the on-going debate. In a bootstrap operation that is guided by Heidegger’s call for a “special hermeneutic of empathy,” this work achieves a delicate balancing act of unpacking the rich intellectual traditions from which empathy - the phenomenon itself, not the concept - emerged historically. The result is an exposure of the deep structure of empathy as a fundamentally human capability for creating possibilities of community and human relations. (shrink)

A milestone in the development of post-war Marxist thought.

This book provides an analytical and critical appraisal of Rousseau's political thought that, while frank about its limits, also explains its enduring power.

The dominant response to this problem of the criterion focuses on the alleged requirement that we need to know a belief source is reliable in order for us to acquire knowledge by that source. Let us call this requirement, “The KR principle”.

The dominant response to this problem of the criterion focuses on the alleged requirement that we need to know a belief source is reliable in order for us to acquire knowledge by that source. Let us call this requirement, “The KR principle”.

Imagining being someone else from the inside is something relatively easy to do. In Williams (Imagination and the self, problems of the self: philosophical papers, p 26–45, 1973), for instance, one finds Williams’s famous imaginative scenario consisting in imagining being Napoleon from the inside at the battle of Austerlitz. However, providing an adequate analysis for imagination reports like “(1) Williams imagines being Napoleon (from the inside)” is no easy task, because the logical form of such imagination report is controversial. Following (...) Vendler (Revue de Métaphysique et de Morale 84(2):161–173, 1979), the logical form of statements “X imagines F-ing” typically involve a _PRO_ construction. Furthermore, it is generally acknowledged following Chierchia (Semant Contextual Exp 11:1–31, 1989) that _PRO_ constructions require a _de se_ reading. Consequently, (1) is argued to be an instance of _de se_ imagination (this is the “genuine _de se_” analysis of (1)). Yet, (1) is also crucially about Napoleon and, as forcefully argued for in Williams (Imagination and the self, problems of the self: philosophical papers, p 26–45, 1973), it is not even clear that it is about Williams. So (1) cannot be an instance of _de se_ imagination in the standard sense, because Williams does not self-ascribe the semantic content of the imagining episode (this is the “quasi-_de se_” analysis of (1)). In this paper, I vindicate the genuine _de se_ analysis, based on some new data involving nested imaginings. I then investigate some consequences of the view, which, I argue, are not available to the quasi-_de se_ theorists, including what the view says about failed imaginings. (shrink)

The need for quantitative measurement represents a unifying bond that links all the physical, biological, and social sciences. Measurements of such disparate phenomena as subatomic masses, uncertainty, information, and human values share common features whose explication is central to the achievement of foundational work in any particular mathematical science as well as for the development of a coherent philosophy of science. This book presents a theory of measurement, one that is "abstract" in that it is concerned with highly general axiomatizations (...) of empirical and qualitative settings and how these can be represented quantitatively. It was inspired by, and represents a generalization and extension of, the last major research work in this field, Foundations of Measurement Vol. I, by Krantz, Luce, Suppes, and Tversky published in 1971. (shrink)

Why do children with autism have such trouble developing normal social understanding of other people's feelings? This new edition updates the field by linking autism research to the newest methods for studying the brain.

In these writings by one of our most creative legal philosophers, Meir Dan-Cohen explores the nature of the self and its response to legal commands and mounts a challenge to some prevailing tenets of legal theory and the neighboring moral, political, and economic thought. The result is an insider's critique of liberalism that extends contemporary liberalism's Kantian strand, combining it with postmodernist ideas about the contingent and socially constructed self to build a thoroughly original perspective on some of the (...) most vital concerns of legal and moral theory.Dan-Cohen looks first at the ubiquity of legal coercion and considers its decisive impact on the nature of legal discourse and communication, on law's normative aspirations and claim to obedience, and on the ideal of the rule of law. He moves on to discuss basic values, stressing the preeminence of individual identity and human dignity over the more traditional liberal preoccupations with preference-based choice and experiential harm. Dan-Cohen then focuses more directly on the normative ramifications of the socially constructed self. Fundamental concepts such as responsibility and ownership are reinterpreted to take account of the constitutive role that social practices--particularly law and morality--play in the formation of the self.Throughout, Dan-Cohen draws on a uniquely productive mix of philosophical traditions and subjects, blending the methods of analytic philosophy with the concerns of Continental philosophers to reconceive the self and its relation to ethics and the law. (shrink)

No figure among the western Marxist theoreticians has loomed larger in the postwar period than Louis Althusser. A rebel against the Catholic tradition in which he was raised, Althusser studied philosophy and later joined both the faculty of the Ecole normal superieure and the French Communist Party in 1948. Viewed as a "structuralist Marxist," Althusser was as much admired for his independence of intellect as he was for his rigorous defense of Marx. The latter was best illustrated in For (...) Marx (1965), and Reading Capital (1968). These works, along with Lenin and Philosophy (1971) had an enormous influence on the New Left of the 1960s and continues to influence modern Marxist scholarship. This classic work, which to date has sold more than 30,000 copies, covers the range of Louis Althusser's interests and contributions in philosophy, economics, psychology, aesthetics, and political science. Marx, in Althusser's view, was subject in his earlier writings to the ruling ideology of his day. Thus for Althusser, the interpretation of Marx involves a repudiation of all efforts to draw from Marx's early writings a view of Marx as a "humanist" and "historicist." Lenin and Philosophy also contains Althusser's essay on Lenin's study of Hegel; a major essay on the state, "Ideology and Ideological State Apparatuses," "Freud and Lacan: A letter on Art in Reply to Andre Daspre," and "Cremonini, Painter of the Abstract." The book opens with a 1968 interview in which Althusser discusses his personal, political, and intellectual history. (shrink)