Older adults process emotional speech differently than young adults, relying less on prosody (tone) relative to semantics (words). This study aimed to elucidate the mechanisms underlying these age-related differences via an emotional speech-in-noise test. A sample of 51 young and 47 older adults rated spoken sentences with emotional content on both prosody and semantics, presented on the background of wideband speech-spectrum noise (sensory interference) or on the background of multi-talker babble (sensory/cognitive interference). The presence of wideband noise eliminated age-related differences (...) in semantics but not in prosody when processing emotional speech. Conversely, the presence of babble resulted in the elimination of age-related differences across all measures. The results suggest that both sensory and cognitive-linguistic factors contribute to age-related changes in emotional speech processing. Because real world conditions typically involve noisy background, our results highlight the importance of testing under such conditions. (shrink)

Fichte claims in Section 5 of the Grundlage der gesamten Wissenschaftslehre (GWL) that the absolute I contains a difference between two directions. In this paper, I argue that this specific claim complements, rather than contradicts, his general position in Section 1, according to which the absolute I is a simple identity or a point. I first show that we can identify a version of what I call Fichte’s Two-Directions Theory in texts written both before and after the GWL. I term (...) this version his Two-Series Theory. Drawing on this reading, I demonstrate, in contrast to previous research, that Fichte consistently formulates the absolute I in a twofold manner: as a pure act that precedes any difference and as a proposition that contains a relation. I further argue that Fichte’s treatment of the absolute I as a simple unity and as a unity of two directions maps onto two stages within his philosophical investigation. On my account, Fichte seeks to comprehend the absolute I by considering the I’s activity both as it is in itself and as it presents itself to thought. (shrink)

Fichte claims in Section 5 of the Grundlage der gesamten Wissenschaftslehre that the absolute I contains a difference between two directions. In this paper, I argue that this specific claim complements, rather than contradicts, his general position in Section 1, according to which the absolute I is a simple identity or a point. I first show that we can identify a version of what I call Fichte’s Two-Directions Theory in texts written both before and after the GWL. I term this (...) version his Two-Series Theory. Drawing on this reading, I demonstrate, in contrast to previous research, that Fichte consistently formulates the absolute I in a twofold manner: as a pure act that precedes any difference and as a proposition that contains a relation. I further argue that Fichte’s treatment of the absolute I as a simple unity and as a unity of two directions maps onto two stages within his philosophical investigation. On my account, Fichte seeks to comprehend the absolute I by considering the I’s activity both as it is in itself and as it presents itself to thought. (shrink)

This paper examines the claim that the two final articles of Rav Kook’s book Ikvei Hatzon were written as a response to a lecture given by Hermann Cohen. It first reviews Cohen’s lecture showing that, regarding the concept of God, Cohen argues for the compatibility of Judaism and Kantianism in denying the dogmatic-mythological preoccupation with the existence of God in favor of understanding God as the basis of morality. Second, it analyzes Kook’s articles, demonstrating that he accepts the compatibility of (...) Judaism and Kantianism together with the denial of the dogmatic relation to God as a substance. Nevertheless, Kook is not satisfied with the critical view that denies the dogmatic relation to the substance altogether, since it formulates a merely negative relationship with God. Instead, he develops his concept of the Divine Ideals, which synthesizes the dogmatic preoccupation with substantiality and the critical denial of it. The Divine Ideals are the moral progression of man, through which man gradually becomes identical to God. Within the Divine Ideals, dogmatism becomes an emotional striving to be identical with God as a substance, while criticism is the intellectual negation of the possibility of such identity, which ensures that the process will continue indefinitely. (shrink)

Welcoming their scholarly focus on metaphorizing, I critique Díaz-Rojas, Soto-Andrade and Videla-Reyes’s selection of the hypothetical constructs “conceptual metaphor” and “enactive ….

In his published lectures Civilizations: Nostalgia and Utopia, Daya Krishna criticizes postmodern thought and especially the writings of Jacques Derrida. By outlining similarities between the two, I would claim that, indeed, it was Daya Krishna’s unexpected proximity to Derrida’s ‘deconstruction’ project that triggered his scathing critique of the latter. Moreover, Daya Krishna’s response to Derrida reveals an ongoing inner conflict in his own thinking. On the one hand, he provides us with a harsh critique of Derrida the ‘postmodern’; on the (...) other hand, he concedes that the ‘modern’ notion of knowledge has been totally transformed, and the ‘deconstruction’ of its old formulations was the major catalyst that provoked and directed his own philosophical enterprise in the last years of his life, reformulating knowledges. Reconstructing in this way, the dialogue which never happened might prove beneficial, not only for understanding the distinctive works of its participants, but also for carrying their writings and us one step further towards a productive, ‘relevant’ philosophical discourse in the twenty-first century. (shrink)

‘In the beginning was the word And the word was aardvark’Oulipo, Aux origines du langage, Bibliothéque oulipienne no. 121First I think I should explain that call. It echoed in my ears for the first time a very long time ago and far, far away: on the Roof of the World, the Afghan Pamir, more than 30 years ago. It was uttered by a Kirghiz shepherd following a herd of sheep. Even if it is not in fact possible to transcribe that (...) call accurately - the combination of the phonetic parameters that determine it would necessitate a representation using a graph or numerical matrices - I will attempt to give it a written shape, HAY, while admitting that this transcription denotes an abstraction that subsumes many possible realizations. But be that as it may. A few years later, when I was living in the Haut-Livradois, in the deepest heart of rural France, I was surprised to hear that call again on the lips of an Auvergnat peasant who was taking his sheep to the meadow. This unlikely coincidence led me to take a closer interest in the problem of communication between humans and animals. It is the essence of that thinking that I would today like to pass on to the readers of Diogenes in an issue devoted to the East/West contrast. (shrink)

William Alston has identified what he calls a “Christian Mystical Practice” as one of the many doxastic practices in which humans engage. He defends CMP as being as rational as other doxastic practices, including the sense perceptual practice, having its own input and output rules, and its own background overrider system. I argue that there seems to be a serious problem with Alston’s characterization of the overrider system for CMP. The presence of this problem threatens to damage Alston’s argument for (...) the rationality of engaging in the Christian Mystical Practice. (shrink)

Translators of Aristotle’s and Averroës’ metaphysical works into 14th C Hebrew often associated important philosophical concepts with Hebrew terms that were also used to signify central Jewish and Biblical religious concepts. Here I examine how two such terms, “mofet” and “devequt”, were used to refer to extraordinary, divine wonders and to clinging (in particular to God) respectively in the religious texts, but to Aristotelian demonstration and continuity (especially noetic continuity) respectively in the translations of Averroës’ Long Commentary on Aristotle’s Metaphysics. (...) This kind of convergence of metaphysical and religious terms makes possible, indeed encourages, a re-interpretation of the religious concepts along Aristotelian lines. Biblical expressions of God’s wonders are thus to be interpreted to refer to Aristotelian demonstration and the mystical desire to cling to God is to refer to unifi cation with the Active Intellect.Translatores, qui Aristotelis et Averrois opera metaphysica in linguam Hebraicam saeculi 14. transferebant, notabilibus conceptibus philosophicis saepe nomina Hebraica assignaverut, quibus et principales notiones religiosae Judaicae ac Biblicae solebant exprimi. In hac dissertatione investigatur, quomodo duo talium nominum, scil. “mofet” et “devequt”, quae in textibus religiosis “extra ordinaria miracula divina” et “adhaerentiam” (praecipue ad Deum) proprie significant, in translationibus Averrois Commentarii Magni in Aristotelis Metaphysicam ad demonstrationem Aristotelicam et continuationem (praecipue noeticam) significandas transumebantur. Huiusmodi nominum metaphysicorum cum religiosis coniunctio conceptus religiosos iuxta sensum Aristotelicum denuo explicari permittit, imo suadet. Hinc dicta Biblica quae miracula Dei olim significaverunt ad demonstrationes Aristotelicas relata sunt; item desiderium mysticum adhaerendi ad Deum de unione cum Intellectu Agenti intellectum est. (shrink)

The ArgumentErnst Cassirer's theory of language as a symbolic form, one of the richest and most insightful philosophies of language of the twentieth century, went virtually unnoticed in the mainstreams of modern linguistics. This was so for what seems to be a good metatheoretical reason: Cassirer insisted on the constitutive role of meaning in the explanation of linguistic phenomena, a position which was explicitly rejected by both American Structuralists and Chomskian Generativists. In the last decade, however, a new and promising (...) linguistic framework has emerged — the framework of lexical semantics — which seems to bear close theoretical resemblance to Cassirer's theory. In this paper, I show how the empirical results accumulated within the framework of lexical semantics serve to validate Cassirer's most fundamental philosophical insights, and suggest that Cassirer's philosophy helps position these empirical results in their appropriate epistemological context. I discuss the following fundamental points, which, for me, constitute the backbone of both Cassirer's philosophy and the theory of lexical semantics: natural language grammars constitute structural reflections of a deeply-rooted, highly structured level of semantic organization; the representational level of linguistic meaning, which is prior to experience in the Kantian sense, comprises a partial set of semantic notions, which language selects as centers of perceptual attention; this partial set is potentially different from the sets selected by other symbolic forms, such as myth, science, and art; and linguistic variability is to be explained in universalistic terms, thus allowing for specific patterns of variability within universally-constrained limits. (shrink)

The thesis concerns itself with the selection constraints governing the basic distributional patterns of five complement constructions in English--the bare clause, the that-clause, the interrogative, the concealed question construction and the exclamative complement--across a wide array of knowledge, belief and communication predicates. The relevant distributional phenomena--which predicates are capable of embedding which complement types--have traditionally been captured by stipulative grammatical markings such as subcategorization frames, semantic selection frames and case-theoretic lexical markings. These theoretical tools, even to the extent that they (...) successfully reduplicate the observed phenomena, are of no explanatory value, as they do not derive the different behavioral patterns from some independently established properties of the embedding predicates or their complements. In the thesis, I present an epistemically-based theory, which attempts to derive the relevant distributional phenomena, including those traditionally assumed to reflect hard-core syntactic idiosyncrasies, from a linguistic-epistemic theory of knowledge, belief and communication. ;The theory is based on a lexical-semantic analysis of the embedding predicates, according to which they denote ternary relations between agents, objects of attitude and objects of representation. Thus, to give an example, the predicate think denotes a ternary relation between a thinker, a thought mentally represented by the thinker, and a proposition expressed by the thought and believed by the thinker to be true. This analysis, developed on linguistic grounds for linguistic purposes, echoes some of the recent insights in the philosophy of mind, especially Crimmins . Coupled with a theory of the meanings of the different complement types--partially based on the formal semantic insights of Karttunen , Groenedijk and Stokhof and Ginzburg --this account derives the distributional patterns from simple considerations of semantic compatibility: those predicates which are capable of embedding a certain complement type are exactly those whose lexical semantics is compatible with the semantics of the complement. ;Some of the distributional patterns discussed in the thesis, especially the one involving concealed questions, have traditionally been taken to provide empirical support for the hypothesis of the autonomy of syntactic representations . The analysis presented in this thesis reveals the dramatic extent to which the semantics and the syntax of lexical selection are transparent to each other, and thus implies, at least with respect to the core domain of lexical selection, that the autonomy hypothesis is empirically unjustified. (shrink)

I would like to argue that to a large extent universities are themselves to blame for their failure to respond adequately to external pressures of the day. Barring the work of a few exceptional departments and individuals here and there, universities are incapable of addressing precisely those problems that most preoccupy our societies nowadays. Granted, universities rightly regard themselves as playing a key role in preserving intellectual, academic and cultural traditions. This, however, should not be taken to be an acceptable (...) excuse for not dealing with fundamental social injustices and discrepancies - problems often deemed to lie outside the scope of a university's legitimate interests. Since universities are by far the most important institutions in any modern society entrusted with the task of creating knowledge , they should also strive to apply the knowledge created there to major social issues at any given time. This paper substantiates this thesis through some examples, and discusses its bearing on the future of the university curriculum. (shrink)

I would like to argue that to a large extent universities are themselves to blame for their failure to respond adequately to external pressures of the day. Barring the work of a few exceptional departments and individuals here and there, universities are incapable of addressing precisely those problems that most preoccupy our societies nowadays. Granted, universities rightly regard themselves as playing a key role in preserving intellectual, academic and cultural traditions. This, however, should not be taken to be an acceptable (...) excuse for not dealing with fundamental social injustices and discrepancies - problems often deemed to lie outside the scope of a university's legitimate interests. Since universities are by far the most important institutions in any modern society entrusted with the task of creating knowledge, they should also strive to apply the knowledge created there to major social issues at any given time. This paper substantiates this thesis through some examples, and discusses its bearing on the future of the university curriculum. (shrink)

This study examines the influence of three components of corporate social responsibility on team performance. In the proposed model of this study, team performance is indirectly affected by three dimensions of perceived corporate citizenship (i.e., economic, legal, and ethical citizenship) via the mediation of team efficacy and team self-esteem. Surveying members of 172 teams confirms most of our hypothesized effects. Our results show that economic citizenship influences team performance via the mediation of both team efficacy and team self-esteem. However, legal (...) citizenship influences team performance via team efficacy alone, whereas ethical citizenship influences team performance only via team self-esteem. We discuss the theoretical and managerial implications of our findings. (shrink)

In this paper I mainly draw attention to the largely discussed § 244 of the Philosophical Investigations of Ludwig Wittgenstein. I begin by providing what I take to be a right reconstruction of the argument in it, in which Wittgenstein maintains that, in contradistinction to the presup-positions of the supporter of a private language, we learn words for sen-sations, like “pain”, for example, not by correlating the sign directly with the corresponding sensation. Instead, “pain” is learned in connection with the (...) natural expression of pain, with pain-behavior, so that the word takes the place of the natural expression. Next, I develop two lines of criticism on Wittgenstein’s argument. First, I argue that Wittgenstein does not explain how the learner substitutes the conventional expression for the natural one. Second, I maintain that, in his explanation of how we learn words for sensations, Wittgenstein shares one of the most impor-tant presuppositions of the private language, the very one that he wanted to discard once and for all, namely, that one can know from her own case what pain is. (shrink)

The Kuzari: In Defense of the Despised Faith is the first new translation into English of The Kuzari since 1905, annotated and explained based on the classic commentaries. Written by Rabbi Yehuda HaLevi of Spain over a period of twenty years and completed in 1140, The Kuzari has enthralled generations of Jews and non-Jews alike with its clear-cut presentation on Judaism, and its polemics against Greek philosophy, Christianity, Islam, and Karaism.

Pt. 1. The individual and his creator. The fear of God in our time -- Natural morality -- In-depth Torah study -- Levels of mitzvot -- The personal element in serving God -- Religious experience -- Naturalness in the worship of God -- The significance of Torah values -- Tension vs. tranquility in the worship of God -- Pt. 2. The individual and society. Fundamentals of prayer -- Derekh eretz, being a mensch -- "I dwell among my people" -- The (...) obligation to sanctify God's name -- Attending to the needs of the community -- The message beyond mere words -- How to relate to one who has lost his faith -- Pt. 3. The individual and his life. Humanity -- Dealing with crisis -- Adhering to values -- Independent decision-making. (shrink)

This study introduces the concept of deviant behavior in a moderated-mediation framework of incentives and organizational justice perception. The proposed relationships in the theoretical framework were tested with a sample of 311 academics, using simple random sampling, via causal models and structural equation modeling. The findings suggest that incentives might boost the apparent performance, but not necessarily the intended performance. The results confirm that employees’ affection for incentives has direct, indirect, and conditional indirect effects on their deviant behavior likelihood. The (...) relationship between employee deviant behavior likelihood and affection for incentives was moderated by organizational justice perception and partially mediated by reward expectancy, thus having significant contributions toward the extant literature of deviant behavior and incentives. The findings have important implications for managers, academicians, and policy makers for mitigating adverse behavior in professional employees through proper use of incentives. (shrink)

Book of Jewish philosophy including such topics as reconciling science and religion, Divine providence, God's infinitude and omniscience, reincarnation, how faith has the power to alter nature, God's immutability, how to reconcile spirituality with the physical universe, and resurrection.

How faith in God maintains the link between the physical realm and the spiritual realm. Discusses free will, resurrection, God's immanence and transcendence, and similar topics.

The book suggests a new perspective on the essence of human language. This enormous achievement of our species is best characterized as a communication technology - not unlike the social media on the Net today - that was collectively invented by ancient humans for a very particular communicative function: the instruction of imagination. All other systems of communication in the biological world target the interlocutors' senses; language allows speakers to systematically instruct their interlocutors in the process of imagining the intended (...) meaning - instead of directly experiencing it. This revolutionary function has changed human life forever, and in the book it operates as a unifying concept around which a new general theory of language gradually emerges. Dor identifies a set of fundamental problems in the linguistic sciences - the nature of words, the complexities of syntax, the interface between semantics and pragmatics, the causal relationship between language and thought, language processing, the dialectics of universality and variability, the intricacies of language and power, knowledge of language and its acquisition, the fragility of linguistic communication and the origins and evolution of language - and shows with respect to all of them how the theory provides fresh answers to the problems, resolves persistent difficulties in existing accounts, enhances the significance of empirical and theoretical achievements in the field, and identifies new directions for empirical research. The theory thus opens a new way towards the unification of the linguistic sciences, on both sides of the cognitive-social divide. (shrink)

Ordinary mathematical proofs—to be distinguished from formal derivations—are the locus of mathematical knowledge. Their epistemic content goes way beyond what is summarised in the form of theorems. Objections are raised against the formalist thesis that every mainstream informal proof can be formalised in some first-order formal system. Foundationalism is at the heart of Hilbert's program and calls for methods of formal logic to prove consistency. On the other hand, ‘systemic cohesiveness’, as proposed here, seeks to explicate why mathematical knowledge is (...) coherent (in an informal sense) and places the problem of reliability within the province of the philosophy of mathematics. (shrink)

The self-domestication hypothesis suggests that, like mammalian domesticates, humans have gone through a process of selection against aggression – a process that in the case of humans was self-induced. Here, we extend previous proposals and suggest that what underlies human social evolution is selection for socially mediated emotional control and plasticity. In the first part of the paper we highlight general features of human social evolution, which, we argue, is more similar to that of other social mammals than to that (...) of mammalian domesticates and is therefore incompatible with the notion of human self-domestication. In the second part, we discuss the unique aspects of human evolution and propose that emotional control and social motivation in humans evolved during two major, partially overlapping stages. The first stage, which followed the emergence of mimetic communication, the beginnings of musical engagement, and mimesis-related cognition, required socially mediated emotional plasticity and was accompanied by new social emotions. The second stage followed the emergence of language, when individuals began to instruct the imagination of their interlocutors, and to rely even more extensively on emotional plasticity and culturally learned emotional control. This account further illustrates the significant differences between humans and domesticates, thus challenging the notion of human self-domestication. (shrink)

Given a weakly o-minimal structure${\cal M}$and its o-minimal completion$\bar{{\cal M}}$, we first associate to$\bar{{\cal M}}$a canonical language and then prove thatTh$\left$determines$Th\left$. We then investigate the theory of the pair$\left$in the spirit of the theory of dense pairs of o-minimal structures, and prove, among other results, that it is near model complete, and every definable open subset of${\bar{M}^n}$is already definable in$\bar{{\cal M}}$.We give an example of a weakly o-minimal structure interpreting$\bar{{\cal M}}$and show that it is not elementarily equivalent to any reduct (...) of an o-minimal trace. (shrink)

In a recent article, Azzouni has argued in favor of a version of formalism according to which ordinary mathematical proofs indicate mechanically checkable derivations. This is taken to account for the quasi-universal agreement among mathematicians on the validity of their proofs. Here, the author subjects these claims to a critical examination, recalls the technical details about formalization and mechanical checking of proofs, and illustrates the main argument with aanalysis of examples. In the author's view, much of mathematical reasoning presents genuine (...) meaning-dependent mathematical characteristics that cannot be captured by formal calculi. ‘…there is a conflict between mathematical practice and the formalist doctrine.’ [Kreisel, 1969, p. 39]. (shrink)

PREFACE This volume is a sequel to yet independent of our Paranoia: A Study in Diagnosis, Reidel, Dordrecht and Boston, 1976. Whereas our first book centered on diagnosis, this centers on treatment. In our first volume, all discussions of nosology (theory of illness) and of treatment was ancillary to our discussion of diagnosis; similarly all discussion of this volume dealing with nosology - there is very little on diagnosis here - is ancillary to our discussion of psychotherapy. It is still (...) our profoundest conviction that to speak of treatment without diagnosis is meaningless, if not irresponsible, since otherwise one does not know what one is talking about. Hence, our present study, though it centers on theories of treatment, links psychotherapy with psychopathology. It is the rationale of psychotherapy which is of importance, and the rationale dwells in this link. We wish our present study to be self-contained and understood by readers who are not familiar with our first book - or with any specific literature. Our discussion of medicine in general, meaning the rationale of therapy in general, helps the uninitiated reader, as well as the initiated, we hope: it certainly has helped us. We did not see how else can we study a branch of medicine; we felt the need for some idea of how medicine is supposed to work. (shrink)

Permitting social researchers access to employees can raise ethical issues for management and researchers which are here identified and examined. Dr Baruch is Research Fellow in Human Resources at City University Business School, London. He wishes to thank Professor Roger Jowell from the Social & Community Planning Research and Mr Steve Birault from the Centre for Social Development for their helpful comments on an early draft of this article.

We introduce a Gentzen-style modal predicate logic and prove the cut-elimination theorem for it. This sequent calculus of cut-free proofs is chosen as a proxy to develop the proof-theory of the logics introduced in [14, 15, 4]. We present syntactic proofs for all the metatheoretical results that were proved model-theoretically in loc. cit. and moreover prove that the form of weak reflection proved in these papers is as strong as possible.

The purpose of our lives is to grow step by step toward a fundamental transformation. Instead of always seeking some form of gratification, we can learn to give to others with no self-interest at all. The is the essential teaching of the Kabbalah portrayed in these essays by Baal Hasulam – the greatest modern explicator of Kabbalah. Rabbi Gottlieb provides an illuminating commentary as a living Chassidic rebbe devoted to the practice and teaching of Baal Hasulam’s spiritual path.

RésuméL’«Épître sur le savoir divin» d'Averroès présente quatre dialogues differents sur deux niveaux textuels. Ces dialogues, leur structure syllogistique ainsi que l'emploi des contradictions indiquent que l’«Épître» est structurée presque entièrement en accord avec les descriptions de la dialectique se trouvant dans les commentaires d'Averroès aux Topiques d'Aristote. Ainsi, la solution d'Averroès à la question de savoir comment Dieu peut avoir une connaissance universelle des particuliers passe par un compte rendu dialectique de la distinction entre le savoir divin et celui (...) des humains. De surcroît, à un point crucial de l’«Épître» Averroès se réfère à Métaphysique Β d'Aristote, qu'il considère être une exposition dialectique des questions sur la métaphysique. Cette référence suggère que l’«Épître sur le savoir divin» est, selon Averroès, une sorte d'enquête dialectique visant à répondre aux questions qui se présentent dès qu'on aborde l’étude de la métaphysique. Il en ressort que si on peut voir en l’«Épître» une interprétation dialectique de Coran LXVII, 14, son but primaire est d'introduire ses lecteurs a la spéculation métaphysique. Ainsi, il n'y a pas d'infraction de la prohibition légale d'Averroès, dans le Discours décisif, sur l'usage des interprétations dialectiques dans les oeuvres ouvertes au public général. (shrink)

Heyes argues that human metacognitive strategies (“cognitive gadgets” or “mills”) are the products of cultural evolution based on domain‐general cognition with few simple biases. Although like Heyes, we believe that the evolution of domain‐general cognitive processes played a crucial role in the evolution of human cognition, we argue that Heyes' distinction between mills and grist is too sharp, that associative learning evolved gradually to become more complex and hierarchical, something that is not captured by the system 1/system 2 distinction, and (...) that human cognitive plasticity required the genetic accommodation of gadget‐specific processes that led to more plasticity‐enhancing human‐specific biases. (shrink)

We introduce a first order extension of GL, called ML 3 , and develop its proof theory via a proxy cut-free sequent calculus GLTS. We prove the highly nontrivial result that cut is a derived rule in GLTS, a result that is unavailable in other known first-order extensions of GL. This leads to proofs of weak reflection and the related conservation result for ML 3 , as well as proofs for Craig’s interpolation theorem for GLTS. Turning to semantics we prove (...) that ML 3 is sound with respect to arithmetical interpretations and that it is also sound and complete with respect to converse well-founded and transitive finite Kripke models. This leads us to expect that a Solovay-like proof of arithmetical completeness of ML 3 is possible. (shrink)

Introduction -- Fraud in research : frequency patterns -- An organizational approach to research fraud -- Fraud, lies, deceptions, fabrications, and falsifications -- Deviance in scientific research : norms, hot spots, control -- Concluding discussion.