The problem with elaborations of attachment theory is attachment theory itself. How would a mind that works the way the theory posits have increased its owner's fitness in hunter-gatherer times? The child's mind is more capacious and discerning than attachment theorists give it credit for. Early-appearing, long-lasting personality characteristics, often mistaken for the lingering effects of early experiences, are more likely due to genetic influences on personality.

ArgumentThis paper contributes to inquiries into scientific personae by employing a rhetorical approach. It analyzes the persuasive strategies of Judith Rich Harris in The Nurture Assumption: Why Children Turn Out the Way They Do. Rhetorical analysis of Harris' self-fashioning in this remarkable best-seller and the reactions of the press to her persona demonstrates the resilience of specific archaic cultural repertoires for constructing scientific identities. While historical studies investigate how repertoires for scientific self-fashioning evolve through time, rhetoric (...) reveals how identity models from an earlier age may be appropriated in the present. (shrink)

In his invited essay for Business & Society’s 60th anniversary, Archie B. Carroll refers to human rights as “a topic that holds considerable promise for CSR [corporate social responsibility] researchers in the future.” The objective of this article is to unpack this promise. We discuss the momentum of business and human rights in international policy, national regulation, and corporate practice, review how and why BHR scholarship has been thriving, provide a conceptual framework to analyze how BHR and corporate social responsibility (...) relate to each other, and provide a research agenda outlining how BHR can expand business and society scholarship in general and one of its foundational constructs, CSR, in particular, beyond the current confines of the business and society field. (shrink)

Business Ethics, the Environment &Responsibility, Volume 31, Issue 4, Page 969-980, October 2022.

Human trafficking is one of the most lucrative international criminal activities and is widespread across a variety of industries. The response to human trafficking in corporate supply chains has been dominated by analyses of due diligence obligations. Existing scholarship, however, has cast doubt on the effectiveness of corporate due diligence in addressing human trafficking, because human trafficking is the outcome of macro-level social structures that are created by and consist of multiple actors, including business. The outsourcing and sub-contracting model provides (...) incentives throughout the global supply chain to sub-contract further to reduce the cost of labor, which has led to human trafficking remaining a pervasive problem. Business responsibility for human trafficking derives from the fact that business decisions and strategies enable the conditions that allow for human trafficking to occur within their supply chains. To address human trafficking, we propose a social connection and political responsibility model, based on Iris Marion Young’s analysis of social connection and structural injustice, that is holistic, forward-looking, and outcomes-oriented. We differentiate between businesses with a strong connection to human trafficking and businesses with a weak connection, and within this distinction delineate different pathways that firms can take to meet their political responsibilities to address human trafficking. We conclude with implications for future research. (shrink)

One of the central pillars of Vygotsky’s contribution to social science is his concept of mediation: the process through which the social and the individual mutually shape each other. His rich, complex and challenging texts focus on a nuanced notion of mediation that was not necessarily visible to those active in the command-and-control climate of the Stalinist era. The article focuses on this notion of the lack of visibility in mediation.

Judith Notter Il existe un important argument en faveur des inégalités de richesse, à savoir « l’argument de l’incitation au travail ». Selon cet argument, les inégalités sont justes car elles motivent les riches à travailler davantage, ce qui augmente la richesse collective et améliore le sort des plus démunis – par l’investissement, l’épargne et la redistribution. Cet argument est problématique car il existe un argument parfaitement similaire qui peut être utilisé pour critiquer les inégalités. Il s’agit de « (...) l’argument de l’envie ». Selon cet argument, les inégalités sont injustes car elles motivent les plus démunis à nuire aux intérêts des plus riches, ce qui détériore la situation économique collective. La similitude des deux arguments a pour conséquence que, si les partisans des inégalités veulent utiliser l’argument de l’incitation au travail en faveur de leur position, ils sont contraints d’admettre simultanément l’argument de l’envie à l’encontre de leur position. Pour sortir de cette situation difficile, les anti-égalitaristes avancent plusieurs arguments pour montrer que l’envie des pauvres et le besoin d’incitation au travail des riches doivent être traités différemment. Dans cet article, nous soutenons, contre les anti-égalitaristes, qu’il n’existe aucune raison de traiter différemment l’envie et le besoin d’incitation au travail. (shrink)

This fascinating study in the sociology of science explores the way scientists conduct, and draw conclusions from, their experiments. The book is organized around three case studies: replication of the TEA-laser, detecting gravitational rotation, and some experiments in the paranormal. "In his superb book, Collins shows why the quest for certainty is disappointed. He shows that standards of replication are, of course, social, and that there is consequently no outside standard, no Archimedean point beyond society from which we can lever (...) the intellects of our fellows. "- -Donald M. McCloskey, Journal of Economic Psychology "Collins is one of the genuine innovators of the sociology of scientific knowledge.... Changing Order is a rich and entertaining book. "- - Isis "The book gives a vivid sense of the contingent nature of research and is generally a good read. "- -Augustine Brannigan, Nature "This provocative book is a review of [Collins's] work, and an attempt to explain how scientists fit experimental results into pictures of the world.... A promising start for new explorations of our image of science, too often presented as infallibly authoritative. "- -Jon Turney, New Scientist. (shrink)

In Portraits of American Philosophy, eight of America's most prominent philosophers offer autobiographical narratives that remind us that the life of a scholar is both a tale of personal struggle and an adventure in ideas.

The use of "theory" in feminist analysis has been said to threaten feminism as a political force. This collection of work by leading feminist scholars engages with the question of the political status of poststructuralism theory within feminism. Against the view that the use of post-structuralism necessarily weakens feminism, 'Feminists Theorize the Political' affirms the contemporary debate over theory as politically rich and consequential. In laying the theoretical groundwork for the volume, Butler and Scott posed a number of questions (...) to prominent legal scholars, literary critics, philosophers, political theorists, historians, and cultural theorists. The essays do not settle the questions but generate new and productive directions for them. The volume as a whole valorizes the unsettling power and politics of theory. The essays in 'Feminists Theorize the Political' speak to the questions that emerge from the convergence of feminism and poststructuralism: What happens to feminist critique when traditional foundations--experience, history, universal norms--are called into question? Can feminist theory problematize the notion of the subject without losing its political effectivity? Which version of the subject is to questioned, and how does that questioning open up possibilities for reformulating agency, power, and sites of political resistance? What are the consequences of a specifically feminist reformulation of difference? What are the uses and limits of a poststructuralist critique of binary logic for the theorization of racial and class differences, the position of the subaltern? This anthology represents a diverse array of theoretical work within feminist theory with strong political stakes. Although not all of the authors subscribe to poststructuralism, (and few would concede post-structuralism is a monolithic enterprise), each offers an innovative feminist analysis that is in some way motivated in and by the poststructuralist challenge. 'Feminists Theorize The Political' addresses a range of feminist concerns, including productive freedom, anti-discrimination law, rape, and formulating power in terms of exclusion, difference and hierarchy. (shrink)

From the author of the #1 New York Times bestseller On Bullshit, the case for worrying less about the rich and more about the poor Economic inequality is one of the most divisive issues of our time. Yet few would argue that inequality is a greater evil than poverty. The poor suffer because they don't have enough, not because others have more, and some have far too much. So why do many people appear to be more distressed by the (...) rich than by the poor? In this provocative book, the #1 New York Times bestselling author of On Bullshit presents a compelling and unsettling response to those who believe that the goal of social justice should be economic equality or less inequality. Harry Frankfurt, one of the most influential moral philosophers in the world, argues that we are morally obligated to eliminate poverty—not achieve equality or reduce inequality. Our focus should be on making sure everyone has a sufficient amount to live a decent life. To focus instead on inequality is distracting and alienating. At the same time, Frankfurt argues that the conjunction of vast wealth and poverty is offensive. If we dedicate ourselves to making sure everyone has enough, we may reduce inequality as a side effect. But it’s essential to see that the ultimate goal of justice is to end poverty, not inequality. A serious challenge to cherished beliefs on both the political left and right, On Inequality promises to have a profound impact on one of the great debates of our time. (shrink)

Readers familiar with the luminous scholarly contributions of Harry Austryn Wolfson will welcome this rich collection of essays that have been previously published in widely dispersed journals and books, The articles range over Aristotle and Plato; Philo; the Church Fathers; and Arabic, Jewish, and Christian philosophers of the Middle Ages: Averroes and Avicenna, Maimonides, and Thomas Aquinas. The twenty-eight pieces are arranged in such a manner that ideas develop and are pursued from one article to the next, forming a (...) coherent whole. According to the editors, "This volume reflects the most basic biographical fact about Wolfson: his life has been one of unflagging commitment, uninterrupted creativity, and truly remarkable achievement...Wolfson's scholarship will be viewed with awe and admiration and his impact will be durable. He has added new dimensions to philosophical scholarship and illuminated wide areas of religious thought, plotting the terrain, blazing trails, and erecting guideposts for scores of younger scholars.". (shrink)

My point of departure in this essay is Smith’s definition of government. “Civil government,” he writes, “so far as it is instituted for the security of property, is in reality instituted for the defence of the rich against the poor, or of those who have some property against those who have none at all.” First I unpack Smith’s definition of government as the protection of the rich against the poor. I argue that, on Smith’s view, this is always (...) part of what government is for. I then turn to the question of what, according to Smith, our governors can do to protect the wealth of the rich from the resentment of the poor. I consider, and reject, the idea that Smith might conceive of education as a means of alleviating the resentment of the poor at their poverty. I then describe how, in his lectures on jurisprudence, Smith refines and develops Hume’s taxonomy of the opinions upon which all government rests. The sense of allegiance to government, according to Smith, is shaped by instinctive deference to natural forms of authority as well as by rational, Whiggish considerations of utility. I argue that it is the principle of authority that provides the feelings of loyalty upon which government chiefly rests. It follows, I suggest, that to the extent that Smith looked to government to protect the property of the rich against the poor, and thereby to maintain the peace and stability of society at large, he cannot have sought to lessen the hold on ordinary people of natural sentiments of deference. In addition, I consider the implications of Smith’s theory of government for the question of his general attitude toward poverty. I argue against the view that Smith has recognizably “liberal,” progressive views of how the poor should be treated. Instead, I locate Smith in the political culture of the Whiggism of his day. (shrink)

The enduring influence of the architect Gottfried Semper derives primarily from his monumental theoretical foray Der Stil in der technischen und tektonischen Künsten, here translated into English for the first time. A richly illustrated survey of the technical arts, Semper's analysis of the preconditions of style forever changed the interpretative context for aesthetics, architecture, and art history. Style, Semper believed, should be governed by historical function, cultural affinities, creative free will, and the innate properties of each medium. Thus, in an (...) ambitious attempt to turn nineteenth-century artistic discussion away from historicism, aestheticism, and materialism, Semper developed in Der Stil a complex picture of stylistic change based on scrutiny of specific objects and a remarkable grasp of cultural variety. Harry Francis Mallgrave's introductory essay offers an account of Semper's life and work, a survey of Der Stil, and a fresh consideration of Semper's landmark study and its lasting significance. (shrink)

Frances Kamm sets out to draw and make plausible distinctions that would show how and why it is, in some circumstances, permissible to kill some to save many more, but is not so in others. To do so she draws on a famous, and famously artificial, example of Judith Thomson, which illustrates the fact that people intutitively reject some instances of such killings but not others. The irrationality, implausibility and in many cases the self-defeating nature of such distinctions I (...) had attempted to expose in my 'The Survival Lottery' over 25 years ago. I still think these distinctions irrational and implausible and I will try, in this response, to show why this remains the case and why doctrines of additional effects, to however many powers they are taken, remain unhelpful in ethics. (shrink)

The human body is both religious subject and scientific object, the manifest locus of both religious gnosis and secular cognition. Embodiment provides the basis for a rich cross–fertilization between cognitive science and comparative religion, but cognitive studies must return to their empiricist scientific roots by reembodying subjectivity, thus spanning the natural bridge between the two fields. Referencing the ritual centrality and cognitive content of the body, I suggest a materialist but nonreductionist construct of the self as a substantial cognitive (...) embodiment that embraces not just perception and cognition, mind and spirit, but the forceful physicality of the moving body. Proprioception of the body's moving mass constitutes a mode of knowing that resonates strongly with the experience of self, not only across religious traditions but also within the physical sciences. By way of illustration, two directions are suggested in which a construct of the self as a substantial cognitive embodiment might lead us: first, a body–based interpretation of the Islamic myth of Adam and Iblis that reveals an internal substantiality as constitutive of the divinely imaged Self, and second, a new, religious direction for human evolutionary theory based on the implications of an embodied intentionality. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Redeeming the Enlightenment: Christianity and the Liberal VirtuesJudith W. KayRedeeming the Enlightenment: Christianity and the Liberal Virtues Bruce K. Ward Grand Rapids, Mich.: Eerdmans, 2010. 230 pp. $26.00.Bruce Ward has written a remarkably rich intellectual history whose theological diagnosis yields refreshing interpretations of ethical norms. Each chapter treats one of liberalism’s cherished virtues (equality, authenticity, tolerance, and compassion) and argues for the Christian roots of each in (...) order to show how Christianity is “the fulfillment of what the Enlightenment, at its best, sought” (196).Ward uses the Christian humanism of Dostoevsky to redeem the equality espoused by Rousseau and Kant in light of Nietzsche’s attacks. Equality is grounded neither in a human capacity nor in obedience to a principle, but in the imago Dei. While hardly original, this foundation with attention to immanence can create an enlivened perception of others in their richness while being transformed by love from “the other world.” Ward redeems authenticity with agapic self-dispossession rather than self-assertion, which liberates it from individualism and opens it to the “call of God.” Liberal compassion finds its fulfillment in the love of particular, suffering humans, which requires discernment, respect, and effective action. Such compassion is rooted in and revelatory of divine love.Ward’s most compelling chapter, on tolerance, begins by noting how this ideal often inhibits moral judgment or promotes indifference. Ward is a student of neither Mill’s nor Nussbaum’s libertarian versions of tolerance. Instead, Ward draws upon René Girard to argue that tolerance must account for the perpetrator’s demonization of social outcasts that leads to the victim’s resentment. Victims must lead the way in exposing and then exiting this cycle. Dostoevsky recommends a practice of taking responsibility for all persecution (“all are guilty for all”) as an expression of active love. Such a practice forges points of human contact between groups in conflict, even if prejudices are slow to change. In response to intolerant religions, Christians should assume such universal responsibility rather than rely on the “restrained” violence of the liberal state. Although Ward derides multicultural versions of tolerance that “celebrate difference,” he observes that the universal human of Enlightenment ontology cannot exist except through the particularity of a lived story—precisely multiculturalism’s insight. [End Page 213]The deep lament motivating this book is that an inadequate Christian theology lost its power to explain the world. The resulting defense of humanism by Enlightenment philosophes was deeply shaped by Christian ideals, but they were unable to articulate a foundation for moral norms, which made Nietzschean nihilists appear sane. Both groups are ill equipped to respond to current religious terrorism. As Charles Taylor explores in The Secular Age, the third contenders are those who affirm a good beyond this world. Ward differs from Taylor by arguing that the problem is not a lack of transcendent grounding for norms but an inadequate conceptualization of immanence and transcendence. Ward uses the Trinitarian approach of Dostoevsky to reorder transcendence and immanence, which avoids translating “Christianity into liberalism” or injecting transcendence into secularism.Ward’s project succeeds if one accepts Nietzsche as the major critic of the Enlightenment. Readers who have accepted as legitimate other criticisms of the philosophes may be disappointed. His discussion of compassion lacks Catholic interlocutors such as Edward Vacek who argue that agape avoids the polarity between self-love and compassion; feminists who critique Enlightenment dichotomies between savage and civilized or reason and emotion; and Marxists who argue that capitalism denies human equality, thus making Ward’s “capitalist liberal humanism” sound naive. It is not clear how Ward would redeem the Enlightenment from such criticisms.Nevertheless, Ward’s rereading of the Enlightenment is majestic in its sweep, compelling in its close textual analysis, and brimming with fresh insights. The text assumes much familiarity with the philosophes; its pedagogical use is recommended for graduate students and scholars. [End Page 214]Judith W. KayUniversity of Puget SoundCopyright © 2012 Society of Christian Ethics... (shrink)

Although there is evidence that supports the safety of planned home birth for healthy women, less than 1 percent of women in the United States choose to have their baby at home. An ethnographic study of the experience of planned home birth provided rich descriptions of women’s experiences planning, preparing for, and having a home birth. This article describes findings related to how women make the decision to have a planned home birth. For these women, being safe emerged as (...) central in making the decision. For them, being safe included four factors: avoiding technological birth interventions, knowing the midwife and the midwife knowing them, feeling comfortable and protected at home, and knowing that backup hospital medical care was accessible if needed. (shrink)

Pollution and overuse of resources in China have profound implications for the Chinese people and the world. Globalisation may be partly to blame for this situation, but it is hardly the only explanation. China has been overusing its resources for centuries. Traditional values appear to offer environmentally benign guidance for China's economic development, but they are largely impotent in the face of now-pervasive values manifested in Western-style consumption. Government policies go some way toward addressing this problem, but what may be (...) required is a new set of values that brings self-interest and environmental protection into common cause. (shrink)

Pollution and overuse of resources in China have profound implications for the Chinese people and the world. Globalisation may be partly to blame for this situation, but it is hardly the only explanation. China has been overusing its resources for centuries. Traditional values appear to offer environmentally benign guidance for China's economic development, but they are largely impotent in the face of now-pervasive values manifested in Western-style consumption. Government policies go some way toward addressing this problem, but what may be (...) required is a new set of values that brings self-interest and environmental protection into common cause. (shrink)

This book challenges much of the rhetoric about the role of knowledge in business. Although top managers hail knowledge and learning as the source of their competitive edge, the rich empirical studies presented in the book question this top-down perspective. It will make compelling reading for management academics and practitioners alike.

These essays explore the parameters of Wagner's rich literary and architectural creations.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 140-144 [Access article in PDF] Book Review Culture and Self: Philosophical and Religious Perspectives, East and West Culture and Self: Philosophical and Religious Perspectives, East and West. Edited by Douglas Allen. Boulder, Colorado: Westview Press, 1997.xv + 184 pp. Inspired perhaps by both deconstructive and constructive impulses, this important collection of nine essays undertakes to challenge the notion, common in both Western and Eastern philosophical (...) and religious traditions, that there exists such a thing as an objective, ahistorical, universal "self." At the same time, the volume as a whole makes a case for the value of a notion of the self that takes account of its cultural and historical situatedness. Douglas Allen's introduction succinctly frames the central claim of this project: While an increasing number of scholars, both Eastern and Western, appreciate the importance of the dialectical relationship between self and culture, and the vital role culture plays in determining the nature of the self, notions of the self as unconditioned by culture, or of the self as influenced by cultural factors that are merely superficial, subjective, and illusory, continue to dominate the religious and philosophical thought of both West and East. Thus it is the aim of these essays to undermine the dominance of those notions, in particular by means of a comparative, [End Page 140] cross-cultural methodology that highlights the existence of differing views of the self, thereby calling into question the dominant monolithic understanding.The essays are divided into four sections. The first part, "Multiple Asian and Western Perspectives," contains two essays in which a number of different Asian views are considered, resulting in analyses that are broad rather than deep. Obviously this approach has its limitations: the observations about the various cultural understandings discussed in each of these essays tend to be somewhat lacking in complexity. However, both essays do a creditable job of presenting the cross-cultural resources available to critique the notion of an enduring, true, objective self, free of sociohistorical determinants.Douglas Allen's essay clearly articulates the somewhat narrow understanding of the self against which his and many of the other views contained in this collection are implicitly positioned, characterizing it as post-Cartesian: autonomous, rational, individual, skeptical, and foundational. In spite of frequent references to the dominance within Eastern thought of the notion of an ahistorical, culturally unconditioned self, and in spite of the richness of views on the eternally unchanging nature of the self to be found, for example, in various forms of Hinduism, it is clearly and explicitly a modern,Western view of the self against which Allen wants to argue. His basic claim, then, is that this modern Western view is itself historically and culturally determined and that, moreover, there are pressing philosophical and political reasons for challenging it. In contrast to this post-Cartesian self, Allen offers four alternative conceptions--the self of the Bhagavad Gita, determined by karma and social position; the "no-self" of Buddhism; the Marxist self, constituted by the economic conditions of production within which it finds itself; and the relational self of much modern Western feminist theory--suggesting that these understandings provide richer views of the self by virtue of taking account of the self's location in history and culture.The target of Alan Roland's essay is not the largely philosophical notion of selfhood considered by Allen, although clearly it builds on that notion. Rather, Roland takes up the self ofWestern psychoanalytic theory in order to ask whether, given the Western assumptions upon which it is based, psychoanalysis can be universally valid. He suggests, in the context of a critical reading of several major psychoanalytic studies of Asian cultures, that psychoanalysis in Asia can be found in three predominant guises, each limited in some important way: evolutionism, which posits the individualist self as the goal of psychological development, thereby dismissing the more relational selves of Asian cultures as developmentally inferior; universalism, which argues for a self that is essentially the same across cultural differences, imposing a single analytical standard on widely diverging... (shrink)

The article explores the interaction of verbal and nonverbal semantic levels in the performance of Christian ritual. The article maps the distinction between theoretical and performative knowledge onto Barnard and Teasdale's Interacting Cognitive Systems model to give a (partial) account of how meaning emerges in ritual participation. With Christian ritual, both know-how and know-that are needed. Above all, it is their interaction that generate the richness of meaning in ritual performance. Three core claims are made. First, many contemporary concepts of (...) ritual have at least one flaw in that they do not grasp the relationality between verbal and nonverbal, wherein both dimensions have a semantic integrity of their own. Second, there is an ideological valuation of the semantic levels. The experiential level is not only meaningful in its own right, but the fundamental ground of spiritual knowing. Third, combining learning styles and kinds of attention can be valuable for eliciting the full semantic richness of ritual participation. (shrink)

John White is one of the leading philosophers of education currently working in the Anglophone world. Since first joining the London Institute of Education in 1965, he has made significant contributions to the landscape of the discipline through his teaching, research and numerous publications. His academic work encompasses a broad range of rich philosophical issues, ranging from questions surrounding the child's mind, through the moral and pedagogical obligations of teachers and schools, to local and national questions of educational policy. (...) In this volume, international contributors address key issues in the philosophy of education, touching on significant contemporary concerns and demonstrating the breadth and influence of John White's work. Each chapter critically examines, builds on, and pays tribute to John White's unique contribution, considering how his work has impacted on the discipline of education as we know it today. Topics covered include: - policy and the role of philosophy of education - liberal education - the aims of education - moral education - leadership. Education, Philosophy and Wellbeing will appeal to postgraduate students and academics in the fields of history, policy, education studies, and philosophy, as well as to policy-makers, educational administrators and teachers. (shrink)

Clarifying the mission of the American high school / Ernest L. Boyer--Educational goals and curricular decisions in the new Carnegie Report / John Martin Rich--Essential schools : a first look / Theodore R. Sizer--Teaching and learning : the dilemma of the American high school / Chester E. Finn, Jr.--The paideia proposal : rediscovering the essence of education / Mortimer Adler--The paideia proposal : noble amibitions, false leads, and symbolic politics / Willis D. Hawley--Cultural literacy : let's get specific / (...) E.D. Hirsch, Jr.--Cultural literacy : what every educator needs to know / Thomas H. Estes, Carol J. Gutman, and Elise K. Harrison--A blueprint for public education / John E. Chubb--Should market forces control educational decision making / Jack Tweedie--Teachers as transformative intellectuals / Henry A. Giroux--Dilemma language / Colin Lacey--Rich schools, poor schools : the persistence of unequal education / Arthur E. Wise and Tamar Gendler--Partial privatization of publice school finance / Thomas G. Fox and John Riew--Quality and equality in American education : public and Catholic schools / James S. Coleman--Oranges plus apples, Dr. Coleman, give you oranges plus apples / James Rogers--Synthesis of research on school-based management / Jane L. David--Unfulfilled promises / Betty Malen, Rodney T. Ogawa, and Jennifer Kranz--Effective high schools--What are the common characteristics? / Joseph Murphy and Philip Hallinger--Effective schools : a friendly but cautionary note / Larry Cuban--In education, magnets attract controversy / Mary Haywood Metz--Schools of choice : a path to educational quality or 'Tiers of inequity'? / Kathleen Sylvester--Interesting times / Alan H. Jones--Making a difference in educational quality through teacher education / Carolyn M. Evertson, Willis D. Hawley, and Marilyn Zlotnik--Developing a career ladder : getting down to the basics / Thomas Deering--The career ladder and lattice : a new look at the teaching career / Timothy J.L. Chandler, Stacey L. Lane, Janice M. Bibik, and Bernard Oliver--Equity, quality, and effectiveness in bilingual education / George M. Blanco--Bilingual--No! / Muriel Paskin Carrison--Multiethnic education and the quest for equality / James A. Banks--The limits of pluralism / M. Donald Thomas--The case for keeping mentally retarded children in your regular classrooms / Martin Tonn--Mainstreaming : a formative consideration / Harry N. Chandler--Reflections on three decades of eduction of the gifted / A. Harry Passow--Equity vs. excellence : an eductional drama / James J. Gallagher. (shrink)

This paper introduces a new, expanded range of relevant cognitive psychological research on collaborative recall and social memory to the philosophical debate on extended and distributed cognition. We start by examining the case for extended cognition based on the complementarity of inner and outer resources, by which neural, bodily, social, and environmental resources with disparate but complementary properties are integrated into hybrid cognitive systems, transforming or augmenting the nature of remembering or decision-making. Adams and Aizawa, noting this distinctive complementarity argument, (...) say that they agree with it completely: but they describe it as “a non-revolutionary approach” which leaves “the cognitive psychology of memory as the study of processes that take place, essentially without exception, within nervous systems.” In response, we carve out, on distinct conceptual and empirical grounds, a rich middle ground between internalist forms of cognitivism and radical anti-cognitivism. Drawing both on extended cognition literature and on Sterelny’s account of the “scaffolded mind” (this issue), we develop a multidimensional framework for understanding varying relations between agents and external resources, both technological and social. On this basis we argue that, independent of any more “revolutionary” metaphysical claims about the partial constitution of cognitive processes by external resources, a thesis of scaffolded or distributed cognition can substantially influence or transform explanatory practice in cognitive science. Critics also cite various empirical results as evidence against the idea that remembering can extend beyond skull and skin. We respond with a more principled, representative survey of the scientific psychology of memory, focussing in particular on robust recent empirical traditions for the study of collaborative recall and transactive social memory. We describe our own empirical research on socially distributed remembering, aimed at identifying conditions for mnemonic emergence in collaborative groups. Philosophical debates about extended, embedded, and distributed cognition can thus make richer, mutually beneficial contact with independently motivated research programs in the cognitive psychology of memory. (shrink)

One of the most difficult contemporary issues facing the bioethics of clinical research is balancing the maintaining of a universality of ethics standards with a sensitivity to cultural issues and differences. The concept of “vulnerability” for research subjects is especially apt for investigating the ethical and cultural issues surrounding the conduct of genetic research among new immigrants to the United States, using the Sudanese Nuer and Dinka tribes, recently settled in the Midwest, as an example. Issues of cultural vulnerability arise (...) for some immigrants, related to relationship to the earth and to kinship issues, that threaten the narrative richness of a subject's life as well as the way she situates herself in the world. (shrink)

Toute oeuvre veut tenir l'attention, la diriger et produire de l'effet. Mais l'attention et l'effet ne sont pas les memes selon que l'oeuvre en dit plus ou en dit moins c'est-a-dire selon sa densite. Le developpe ou le concis, l'emphatique ou l'elude, le riche ou l'austere ne produisent pas les memes intensites. En explorant les variations de la densite litteraire, on retrouve directement des enjeux essentiels. Que vise l'ideal du complet face a l'ideal du pur? Comment la litterature se rapporte-t-elle (...) au langage ordinaire? Quel peut etre le minimum artistique qui subsiste au bord du silence? Comment comprendre l'echec de la lecture, l'interet perdu et l'ennui? (shrink)

After his return from exile in A.D. 96 Dio of Prusa claims that even before it he had known the homes and tables of rich men, not only private individuals but satraps and kings . Following the lead of Philostratus modern scholars have seen Dio as a confidant of the Flavian dynasty: amicus to Vespasian, possibly a special envoy of Vespasian to the Grek east, amicus to Titus, and friend and adviser to a minor member of the house T. (...) Flavius Sabinus. These views are important not only for the biography of Dio, but also for the general question of relations between powerful Romans, above all emperors, and Greek philosophers and other intellectuals. (shrink)