This dual methods study explored one social studies teacher education program as it attempted to incorporate a cycle of practice-based teacher education into a methods course for the purpose of democratizing the teacher education experience. In addition to detailing the pedagogical decisions of the course instructor, researchers followed two social studies teacher candidates into their student teaching experience. Findings suggested that promoting social studies practice through a pedagogy of enactment is not enough. Rather, mentor teachers, course instructors, and teacher candidates (...) need to be aligned pedagogically as to the purposes and practices of social studies education. (shrink)

By means of data from the most comprehensive source of teacher data in the nation, Schools and Public School Teacher Staffing Survey (SASS), we designeda follow-up quantitative study to test the effects of two decades of national policy mandates on instructional time allotments for core academic subjects. We used data from the SASS data from National Center for Educational Statistics (NCES) (1993/1994, 1999/2000, 2003/2004, 2007/2008) to examine national trends of continued marginalization of social studies by exploring the influence of recent (...) educational policy on defining elementary curricula in the 21st Century. With the reauthorization of NCLB in 2007 and newly mandated science testing in grades 3 through 5, we sought to understand statistically how this policy change has affected instructional decisions regarding time allocated to core academic subjects (ELA, mathematics, science and social studies) in elementary schools. Findings provide evidence of the national trend of the declining role of social studies in an era in which testing is associated with importance. Moreover, grade level disparities unique to social studies intensified the effects of 2007 NCLB policy mandates of science testing for 3rd through 5th grade students. Results provide a broader and nationally generalizable understanding of the declining role of social studies in elementary schools and the reduction of time practitioners spend teaching social studies. Thus, the growing imbalance in instructional time distributions for social studies and the tipping of the time distribution scales in favor of science document teacher responses to the expansion of testing mandates and the continued absence of studies from the national testing landscape. (shrink)

Using an Item response theory (IRT) analysis, this study examined ethnic and gender groups differences in exposure to content material (i.e. access to curriculum) assessed on the 12th grade NAEP US History 2010 exam. Employing multi-step data analysis procedures, authors examined race and gender using the NAEP Item Mapping Tool available through NCES. Results revealed item-level patterns, which suggest that females and Black students are more likely to answer questions, related to social history, particularly the Civil Rights, when accounting for (...) student achievement. While instructional exposure matters, how students of similar performance differentiate themselves on item response is related to demographics. These findings have substantial implications for social studies, which include the need to develop a more democratic curriculum that reflects the cultural identities of students in order to make history and history knowledge meaningful. Additionally, results have implications for tests. Assessments should be mindful of cultural validity of items and become more inclusive; perhaps aligning with a more culturally relevant curriculum. (shrink)

The WHO Simulation Initiative is a transnational project looking to support the establishment of simulations of the WHO World Health Assembly across all WHO regions.

The purpose of this study was to examine how elementary preservice teachers ( n = 35) experienced museums as potential sites for K-5 students to read museums using two lenses: to learn the history of the place in which they live and examine how museum authors craft texts to tell those stories. Along with exploring historical content, preservice teachers studied the museum as an informational text. Through this experience, preservice teachers discovered: 1) the five informational text structures museum authors used (...) to present information and 2) how museum authors conveyed contemporary and social issues using various forms of writing. Additionally, the museum experience provided a context in which the preservice teachers could engage in critical literacy practices. (shrink)

Using data from the Survey of the Status of Social Studies ( S4), this article describes the instructional decisions and practices of elementary teachers in two neighboring states, one where social studies is tested and another where it is not. We define students’ opportunity to learn within these states as a composite of three variables: time allocations for social studies (teacher reported instructional time), methods for teaching social studies (teacher reported instructional strategies), and content focus (teacher reported content emphases and (...) state-mandated curriculum standards). Our guiding research question for this study was: To what extent do teachers’ perceptions of elementary school social studies instructional practices and content vary between two states with different testing policies for social studies? Initial findings revealed notable differences that could not be explained by testing policies alone. Therefore, we conducted an exploratory content analysis of the elementary social studies curricula in these neighboring states. We uncovered curricular differences that suggest that state standards influence teachers’ decisions in both what and how they choose to teach social studies. However, there were curriculum differences that did not align with S4 instructional methods and content focus output. Thus, we concluded that other factors apart from the curriculum guide teachers’ decision-making. Results provided evidence that students have different opportunities to learn based on (1) state testing policies in social studies, (2) curriculum content, (3) how social studies is delivered (e.g., stand-alone versus integration), and (4) time allocated to social studies. We concluded that these variables constrict or expand students’ opportunity to learn social studies and may influence teachers’ pedagogical and content choices in elementary social studies. (shrink)

Previous research has examined the role of formal classroom economics education on student learning. However, few studies have examined the role of both in school and out of school economics education exposure on student learning. Using data from the 2006 National Assessment of Educational Progress (NAEP)-Economics 12th grade assessment, we conducted an analysis using multilevel modeling to examine both student- and school-level effects on economics content knowledge. We analyzed the relationship among student-level variables including demographics, economics course structure, and instructional (...) exposure. Unlike prior studies, we accounted for the nesting of students in schools and determined significant building-level effects associated with NAEP-E outcomes. We included district and state accountability policies (e.g., required testing and graduation requirements) as well as contextual variables (e.g., percent minority and percent college bound) at the building level. Findings offered a more nuanced interpretation of earlier NAEP-E studies and extended earlier analyses to include instructional exposure and building-level effects. (shrink)

Why do people persist in commitments that threaten their happiness, security, and comfort? Why do some of our most central, identity-defining commitments resist the effects of reasoning and critical reflection? Drawing on real-life examples, empirical psychology, and philosophical reflection, this book argues that these commitments involve an ethical stance called devotion, which plays a pervasive—but often hidden—role in human life. Devotion typically involves sacralizing certain values, goals, or relationships. To sacralize a value is to treat it as inviolable (trade-offs with (...) ordinary values are forbidden), incontestable (even contemplating such trade-offs is prohibited), and dialectically invulnerable (no rational considerations can disrupt the agent’s commitment to the value). Philosophy of Devotion offers a detailed philosophical account and defense of these features. Devotion and the sacralization of values can be reasonable; indeed, a life involving meaningful, sustained commitment depends on these stances. Without devotion, we risk an existential condition called normative dissipation, in which all of our commitments become etiolated. Yet devotion can easily go wrong, deforming into the individual and group fanaticism that have become pervasive features of modern social life. The book provides an alternative to fanaticism, investigating the way in which we can express non-pathological forms of devotion. We can be devoted through affirmation and through what is termed the deepening move, which treats the agent’s central commitments as systematically inchoate. Each stance enables a wholehearted form of devotion that nevertheless preserves flexibility and openness, avoiding the dangers of fanaticism on the one hand and normative dissipation on the other. -/- (The attached file contains the introductory chapter.). (shrink)

Fanaticism involves a robust and epistemically peculiar form of commitment: the fanatic is willing to sacrifice himself and others for the sake of his goal, and the fanatic is unable or unwilling to adjust his commitment in light of critical reflection. But is this always morally bad? While Cassam (Extremism: a philosophical analysis, Routledge, New York, 2022b) and Katsafanas (Philos Imprint 19:1–20, 2019; Philosophy of devotion: the longing for invulnerable ideals, Oxford University Press, Oxford, 2023a) have offered accounts of fanaticism (...) that treat it as vicious, Battaly (Synthese 201:1–27, 2023) and others have argued that fanaticism is morally neutral: whether it is bad or good depends on several factors, including the context in which it occurs and the ends toward which it is directed. I argue that these debates are marred by a failure to distinguish devotion and fanaticism. Devotion captures what is good in fanaticism; fanaticism is a morally vicious form of devotion. Fanaticism is a form of devotion that springs from a morally problematic psychological profile. (shrink)

The Genealogy takes a historical form. But does the history play an essential role in Nietzsche's critique of modern morality? In this essay, I argue that the answer is yes. The Genealogy employs history in order to show that acceptance of modern morality was causally responsible for producing a dramatic change in our affects, drives, and perceptions. This change led agents to perceive actual increases in power as reductions in power, and actual decreases in power as increases in power. Moreover, (...) it led agents to experience negative emotions when engaging in activities that constitute greater manifestations of power, and positive emotions when engaging in activities that reduce power. For these reasons, modern morality strongly disposes agents to reduce their own power. Given Nietzsche’s argument that power has a privileged normative status, these facts entail that we have a reason to reject modern morality. (shrink)

Saunders & van Brakel's claim that Berlin and Kay (1969) assumed a language/vision correlation in the area of color categorization and disguised this assumption as a finding is shown to be false. The methodology of the World Color Survey, now nearing completion, is discussed and the possibility of an additional language/vision correlation in color categorization is suggested.

Nietzsche associates values with affects and drives: he not only claims that values are explained by drives and affects, but sometimes appears to identify values with drives and affects. This is decidedly odd: the agent's reflectively endorsed ends, principles, commitments--what we would think of as the agent's values--seem not only distinct from, but often in conflict with, the agent's drives. Consequently, it is unclear how we should understand Nietzsche's concept of value. This essay attempts to dispel these puzzles by reconstructing (...) Nietzsche's account of value. According to the view that I defend, an agent values X iff (i) the agent has a drive-induced affective orientation toward X and (ii) the agent does not disapprove of this affective orientation. Additionally, I argue that drives generate thoughts about justification, thereby inclining the agent to regard pursuit of the drive's aim as valuable. I contend that this interpretation makes sense of Nietzsche’s remarks about value and overcomes the difficulties inherent in competing interpretations. I conclude by investigating the recalcitrance of drive-induced affective orientations. (shrink)

PURPLE (RED-and-BLUE) is the most frequently occurring derived (binary) basic color term (BCT), but there is never a named composite BCT meaning RED-or-BLUE. GREEN-or-BLUE is the most frequently named composite color category, but there is never a BCT for the corresponding derived (binary) category CYAN (BLUE-and-GREEN). Why?

Nietzsche suggests that even individuals who take themselves to bear an affirmative attitude toward life would be horrified by the thought of eternal recurrence (roughly, the idea that our lives will repeat endlessly in exactly the same fashion). But why? Why is it supposed to be more difficult to affirm recurring lives than to affirm a non-recurring, singular life? I argue that standard interpretations of eternal recurrence are unable to answer this question. I offer a new interpretation of eternal recurrence, (...) which attributes its difficulty to the conditional nature of ordinary affirmation. Affirmation is conditional when it depends on the possibility of excising objectionable elements from the object of affirmation. What Nietzsche means to reveal, with eternal recurrence, is that even the most apparently affirmative individuals often manifest only a conditional affirmation of life, a form of affirmation that conceals a tacit negation. Eternal recurrence brings this hidden negation to light, thereby encouraging us to move toward an unconditionally affirmative stance. I conclude by reflecting on why Nietzsche takes the distinction between conditional and unconditional affirmation to be such an important philosophical idea. I argue that those who devote themselves to challenging, long-term goals will face psychological pressures that tend to deform unconditional affirmation into conditional affirmation. (shrink)

Kant and Hegel share a common foundational idea: they believe that the authority of normative claims can be justified only by showing that these norms are self-imposed or autonomous. Yet they develop this idea in strikingly different ways: Kant argues that we can derive specific normative claims from the formal idea of autonomy, whereas Hegel contends that we use the idea of freedom not to derive, but to assess, the specific normative claims ensconced in our social institutions and practices. Exploring (...) these claims, I argue that each approach encounters certain difficulties. I then argue that Nietzsche develops a theory of normative authority that avoids these potential difficulties. Nietzsche’s theory proceeds, in part, by reconciling the most compelling aspects of the Kantian and Hegelian accounts—aspects that have seemed, to many interpreters, to be incompatible. The resultant theory generates a unique and fruitful account of normative authority. (shrink)

The data provided by Grodzinsky demonstrating a syntactic comprehension deficit in Broca's patients provide no evidence for the theoretical concepts of movement, trace or “trace deletion.” The comprehension deficit data can be more economically accounted for with traditional grammatical concepts that are less theory-internal and more empirically based.

Jones's analysis of Seneca kinship semantics gets some of the facts about close relatives wrong, and his mechanism for extending the analysis to distant relatives does not work.

(1994). England. World Futures: Vol. 39, The Evolution of European Identity: Surveys of the Growing Edge A Report by the European Culture Impact Research Consortium (EUROCIRCON), pp. 103-107.

(1992). Entrepreneurship and economic development in Ireland: Does culture matter? World Futures: Vol. 33, Culture and Development: European Experiences and Challenges A Special Research Report of the European Culture Impact Research Consortium (EUROCIRCON), pp. 35-48.

(1992). National self‐images and the internationalization of tastes, values and demand: The case of Ireland. World Futures: Vol. 33, Culture and Development: European Experiences and Challenges A Special Research Report of the European Culture Impact Research Consortium (EUROCIRCON), pp. 121-131.

The thesis of the paper is that the distinction between evidential and non-evidential grounds for adopting beliefs is crucial to the study of the sociology of knowledge.

In lieu of an abstract, here is a brief excerpt of the content:A Buddhist CarolPaul M. KeelingI will live in the Past, the Present, and the Future! The Spirits of all Three shall strive within me.—Scrooge on Christmas DayTo the Buddhas of the past, present and all future time... I will prostrate and bow.—ŚāntidēvaCharles Dickens's A Christmas Carol is one of the greatest tales of human redemption known in the Western world. As a child I heard it read aloud every (...) Christmas, and there was always a thrilling magic to rehearing the story of Scrooge's moving spiritual transformation. Yet, the story raises an important spiritual question: Scrooge is a new man on Christmas day, but what about after that? We often vow to be better people and fail. Why is this? A Christmas Carol is, of course, pure fantasy—a deeply heartwarming fantasy that bears repeated hearings—but it nonetheless does raise a real question about how spiritual enlightenment is actually achieved.I still appreciate A Christmas Carol as much as I did when I was a child, but as I have grown older, and after having encountered Buddhist philosophy, I have also begun to contemplate the story of Scrooge's spiritual transformation in a new light. The Buddhist notion of karma entails that, even if we are deeply moved now to change our ways for the better, the unexamined patterns of thought that underpinned our past actions retain a latent force in our mind stream that can influence us unexpectedly. If we are not observant of these patterns of thought, we are likely to repeat the kinds of actions we have performed in the past. Because the force of karma can be very strong, "overnight" spiritual and moral transformations are comparatively rare. On a Buddhist reading, the end of A Christmas Carol is where the spiritual journey for Scrooge actually begins.This underestimation of the force of karma on Dickens's part was, of course, a necessary case of artistic license, but is somewhat conspicuous given that a realization of the law of karma plays a critical (albeit unnamed) role in the story of Scrooge's putative enlightenment. Scrooge's transformation begins with a visit from the ghost [End Page 25] of his deceased business partner, Jacob Marley, a man who was as miserly and selfish as Scrooge himself. Marley's ghost is weighed down by a heavy chain, which represents his regret for having lived such a greedy and shortsighted life. "I wear the chain I forged in life. I made it link by link, yard by yard: I girded it on my own free will, and of my own free will I wore it."1 He warns that Scrooge will be visited by three spirits whose lessons he must heed in order to redeem himself. "Without their visits," Marley declares, "you cannot hope to shun the path I tread."2 Upon Marley's departure we are then treated to a Dickensian image of the Buddhist "lower realms." Scrooge looks out the window into the cold night air and sees a swarm of unfortunate ghostly forms, suffering and encumbered by heavy chains of remorse: "The air was filled with phantoms, wandering hither and thither in restless haste, and moaning as they went.... The misery with them all was, clearly, that they sought to interfere, for good, in human matters, and had lost this power for ever."3 Later, Scrooge's nephew Fred makes this pithy karmic observation: "Scrooge's offences carry their own punishment.... Who suffers by his ill whims? Himself, always."4Throughout the remainder of the night Scrooge is visited sequentially by the three spirits representing the Christmases past, present, and future, who, like helpful bodhisattvas, show him scenes from his life in order to awaken him to a realization of the law of karma. By the Ghost of Christmas Past Scrooge is presented with painful images of his childhood suffering as well as the kindness shown to him by others in the past, and learns how the present direction of his life has been shaped by these experiences. The Ghost of Christmas Present reminds Scrooge of the precious opportunities all around him to do good by his fellow... (shrink)

This is a collection in translation of essays by Paul Ricoeur which presents a comprehensive view of his philosophical hermeneutics, its relation to the views of his predecessors in the tradition and its consequences for the social sciences. The volume has three parts. The studies in the first part examine the history of hermeneutics, its central themes and the outstanding issues it has to confront. In Part II, Ricoeur's own current, constructive position is developed. A concept of the text (...) is formulated as the implications of the theory are pursued into the domains of sociology, psychoanalysis and history. Many of the essays appear here in English for the first time; the editor's introduction brings out their background in Ricoeur's thought and the continuity of his concerns. The volume will be of great importance for those interested in hermeneutics and Ricoeur's contribution to it, and will demonstrate how much his approach offers to a number of disciplines. (shrink)

This article reflects on the assumption underlying the argument of Little et al. that "contested understandings" in the clinic are susceptible to reconciliation within a liberal framework described as "pragmatic pluralism". It is argued that no such reconciliation is possible or desirable because it is of the nature of the clinic that it provides a forum for multiple voices, ethical and cultural perspectives, and conceptual frameworks, and this is the source of its fecundity and creativity. Medicine itself cannot be represented (...) by a single discourse, precisely because it is itself an unruly collection of practices that, despite their heterogeneity, are able to engage in productive dialogues with each other. The heteroglossia of the clinic, therefore, is not a problem to be overcome. Rather, it is a rich resource to be mobilized in accordance with its multiple inherent purposes. (shrink)

According to a widespread view the lexicon is a kind of appendix to the grammar, whose function is to list what is unpredictable and irregular about the words of a language. In more recent studies it has been acquiring a rich internal organization of its own and is becoming recognized as the site of pervasive grammatical regularities. The particular approach to the lexicon that I will assume in this paper comes out of this trend, integrating several ideas from work on (...) both morphology and phonology in the seventies. I shall begin by outlining the central assumptions and their motivation, and proceed to a series of issues raised by this framework which,have to do with the proper formulation of word—formation processes. (shrink)

Shared Decision-Making is a widely accepted model of the physician–patient relationship providing an ethical environment in which physician beneficence and patient autonomy are respected. It acknowledges the moral responsibility of physician and patient by promoting a deliberative collaboration in which their individual expertise—complementary in nature, equal in importance—is emphasized, and personal values and preferences respected. Its goal coincides with Pellegrino and Thomasma’s proximate end of medicine, that is, a technically correct and morally good healing decision for and with a particular (...) patient. We argue that by perfecting the intellectual ability to apprehend the complexity of clinical situations, and through a perfection of the application of the first principles of practical reason, prudence is able to point toward the right and good shared medical decision. A prudent shared medical decision is therefore always in keeping with the kind of person the physician and the patient have chosen to be. (shrink)

Obviation versus Blocking. Two approaches to the distribution of anaphors and pronominals have been explored in Binding Theory. The OBVIATION approach, originating in Lasnik 1976 and extensively developed in the GB tradition, posits autonomous disjoint reference principles which directly filter out illicit coindexations in certain structural domains. The BLOCKING approach treats disjoint reference derivatively, by making anaphors obligatory under coreference in the binding domain, and invoking a syntactic or pragmatic principle that forces disjoint reference pronominals in the “elsewhere” case.