Phillips et al. discuss whether knowledge or beliefs are more basic representations of others' minds, focusing on the primary function of knowledge representation: learning from others. We discuss links between emotion and “knowledge versus belief,” and particularly the role of emotions in learning from others in mechanisms such as “social epistemic emotions” and “affective social learning.”.

Faith and Islam -- Honesty and veracity -- Belief in God -- Generosity and contentment -- Belief in the angels -- Fairness, selflessness and mercy -- Belief in divine books -- Friendship, hypocrisy and jealousy -- Belief in the Prophets -- Sincerity and patience -- Belief in the hereafter -- Backbiting and sinful suspicion -- Belief in divine destiny -- Humility tolerance and politeness -- Ablution and the daily prayers -- Seriousness, piety and dignity -- Prayer -- Respect to parents (...) and maintaining the bonds of kinship -- Fasting -- Secrecy and constultation -- Prescribed purifying alms and charity -- Distinction of the lawful and unlawful, loyalty and fidelity -- The major and minor pilgrimage -- Justice, chastity and modesty. (shrink)

When people are engaged in social interaction, they can repeat aspects of each other’s communicative behavior, such as words or gestures. This kind of behavioral alignment has been studied across a wide range of disciplines and has been accounted for by diverging theories. In this paper, we review various operationalizations of lexical and gestural alignment. We reveal that scholars have fundamentally different takes on when and how behavior is considered to be aligned, which makes it difficult to compare findings and (...) draw uniform conclusions. Furthermore, we show that scholars tend to focus on one particular dimension of alignment (traditionally, whether two instances of behavior overlap in form), while other dimensions remain understudied. This hampers theory testing and building, which requires a well‐defined account of the factors that are central to or might enhance alignment. To capture the complex nature of alignment, we identify five key dimensions to formalize the relationship between any pair of behavior: time, sequence, meaning, form, and modality. We show how assumptions regarding the underlying mechanism of alignment (placed along the continuum of priming vs. grounding) pattern together with operationalizations in terms of the five dimensions. This integrative framework can help researchers in the field of alignment and related phenomena (including behavior matching, mimicry, entrainment, and accommodation) to formulate their hypotheses and operationalizations in a more transparent and systematic manner. The framework also enables us to discover unexplored research avenues and derive new hypotheses regarding alignment. (shrink)

This article focuses on images of walking in Agnès Varda's films – Cléo de 5 à 7 (1962), Sans toit ni loi (1985), and Les Plages d’Agnès (2008). The activity of walking (as urban flânerie, circular travelling or walking backwards) is central to these films, and can be seen as a corporeal practice that not only interweaves striated and smooth spaces but also offer a gender-sensitive, political contemplation on the forces of striation and smoothing as well as a re-invention of (...) space. The women in movement in Varda's films embody a transgression of stratified territories such as the image-oriented society of the spectacle in Cléo, myths of adolescence and settled living in Sans toit ni loi, or the boundaries of aging in Les Plages d'Agnès. (shrink)

Mindfulness is intentional focus of one’s attention on emotions, thoughts, or sensations occurring in the present moment with a nonjudgmental attitude. Recently there has been increased interest in the effects of mindfulness practice on psychological processes such as concentration, focus, and attention. In the present study, a prepulse inhibition/facilitation paradigm was employed to investigate the effect of brief mindfulness practice on automatic attention regulation processes. PPI occurs when a relatively weak prepulse is presented 30–500 ms before a startle-inducing stimulus, and (...) reduces the magnitude of the startle response. Prepulse facilitation is the increase in startle magnitude when the prepulse is presented 500 ms or more before the startle-eliciting stimulus. In the present study, the effect of engaging in a 23-min mindfulness exercise on PPI and PPF was investigated. Participants listened to either a mindfulness instruction or relaxing music. In a PPI/PPF pretest and posttest, a startle-eliciting noise was presented at lead intervals of 60, 120, and 2,000 ms. Results showed that engaging in brief mindfulness practice increased prepulse facilitation at the 2,000 ms lead interval in the posttest compared to the pretest. The amount of PPI did not differ between tests. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Hypothesis Concerning the Character of Islamic ArtAsli GocerWhy Islamic art has the distinctive features it has continues to generate clashing explanations. The Islamic visual treasury has no figural images, for instance, and three-dimensional sculpture or large scale oil painting, but instead contains miniatures, vegetal ornaments, arabesque surface patterns, and complex geometrical designs. To account for the phenomena the following radically opposing theories have been offered: the influence of (...) Judaism, the Quranic prohibition against making images, 1 Islamic resentment of the glory of Byzantine icons, 2 logocentricism of classical Islam, 3 the spiritual dimension of Islam, 4 tacit Islamic assertion of “otherness,” 5 and contingency of history. 6 The merits of these theories have been roundly discussed in the literature, and so I will not repeat the task here. I will insist that none of these theories offer a coherent explanation for all arts, but my presumption is that such an explanation is possible. In nonvisual arts the Muslim prefers simple tunes over that of the symphony, for instance, whirling dervishes over the ballet, and lyric poetry over dramatic literature. In my view what explains the common characteristic of all these arts is a certain kind of Islamic attitude informed by a certain philosophical outlook. Although it would be hasty to suggest the existence of a monolithic [End Page 683] Islamic art, it would be equally rash to deny some striking commonalities among its diverse examples. 7The following observation by a Muslim scholar is notable in this regard: “Whether in the great courtyard of the Delhi Mosque or the Qarawiyyin in Fez, one feels oneself within the same artistic and spiritual universe despite all the local variations in material, structural techniques, and the like.” 8 Some cite geometry as what mediates that feeling to the observer despite the cultural divergences in style. 9 Even those who have given up the search for the universal or the spiritual in Islamic art cannot help but see in it the classical ideal of beauty. 10 It is this classical heritage that in fact holds one of the important keys to the puzzle at hand. In particular I shall claim that Islamic art is the living image of what Plato has in mind for art in a theocratic state. Clearly, to refer to Plato and art in the same breath invites trouble. As is well enough known, giving a general interpretation of Plato’s views on the nature of art is a very complex endeavor. 11 Even in the face of grave difficulties in textual exegesis, however, there is sufficient evidence that Plato has some settled views on art. Those pertinent to our discussion here involve two claims, that beauty and goodness are divine and that all human endeavor (including artistic creation) must imitate the divine. 12 Although Platonic strain in Islam has been noted in other areas, its persistent legacy has been overlooked in art. 13 I shall argue that the Platonic influence on Islamic thought can be traced not only to political philosophy 14 and geometry, 15 as it has been commonly accepted, but also aesthetics. 16 A philosophical explanation of the Islamic attitude toward art may therefore be derivable from the Platonic axiom that god is the paradigm of beauty, which is the cosmological principle of [End Page 684] order and harmony; and as all created things, art, too, must reflect the divine paradigm.Before defending this ahistorical hypothesis on the character of Islamic art so reviled in recent literature, a few caveats are in order. “Islamic art” contains redundant terms. Strictly speaking all art in Islam is “Islamic,” because for the Muslim art is a crucial point of contact with the divine. That art should direct the mind to the divine is also Plato’s view. 17 Second, the categories that have traditionally been used to describe Islamic art such as “aniconic” and “nonrepresentational” are unhelpful for the problem at hand. 18 When it comes to the issue of iconography in Islamic arts, there is no consensus, for Islamicists are notably divided on the semiotic dimension of the Islamic visual language. The question of whether the geometric surface pattern is essentially iconography, for instance, is yet... (shrink)

Cells can transit between a range of stable epithelial and mesenchymal states and this has allowed the evolution of complex body forms. Epithelial to mesenchymal transition (EMT) and its reverse, mesenchymal to epithelial transition (MET), occur sequentially in development and organogenesis. EMT often accompanies transitions between stem‐like cells and their more differentiated progeny, as occurs at gastrulation, although the relevance of this had not been clarified. New findings from the cancer and cell reprogramming fields suggest that EMT and MET can (...) act as essential portals to stem cell character. Here, we review these findings in the broader context of EMT and MET with emphasis on stem cell biology. Using the heart as an example, we also explore the potential role of EMT/MET in organ regeneration. Understanding EMT and MET at a network level will give us new tools to probe stem cell character and enhance tissue repair. (shrink)

Establishing and maintaining reference is a crucial part of discourse. In spoken languages, differential linguistic devices mark referents occurring in different referential contexts, that is, introduction, maintenance, and re-introduction contexts. Speakers using gestures as well as users of sign languages have also been shown to mark referents differentially depending on the referential context. This article investigates the modality-specific contribution of the visual modality in marking referential context by providing a direct comparison between sign language and co-speech gesture with speech in (...) elicited narratives. Across all forms of expression, we find that referents in subject position are referred to with more marking material in re-introduction contexts compared to maintenance contexts. Furthermore, we find that spatial modification is used as a modality-specific strategy in both DGS and German co-speech gesture, and that the configuration of referent locations in sign space and gesture space corresponds in an iconic and consistent way to the locations of referents in the narrated event. However, we find that spatial modification is used in different ways for marking re-introduction and maintenance contexts in DGS and German co-speech gesture. The findings are discussed in relation to the unique contribution of the visual modality to reference tracking in discourse when it is used in a unimodal system with full linguistic structure versus in a bimodal system that is a composite of speech and gesture. (shrink)

For humans, the ability to communicate and use language is instantiated not only in the vocal modality but also in the visual modality. The main examples of this are sign languages and gestures. Sign languages, the natural languages of Deaf communities, use systematic and conventionalized movements of the hands, face, and body for linguistic expression. Co-speech gestures, though non-linguistic, are produced in tight semantic and temporal integration with speech and constitute an integral part of language together with speech. The articles (...) in this issue explore and document how gestures and sign languages are similar or different and how communicative expression in the visual modality can change from being gestural to grammatical in nature through processes of conventionalization. As such, this issue contributes to our understanding of how the visual modality shapes language and the emergence of linguistic structure in newly developing systems. Studying the relationship between signs and gestures provides a new window onto the human ability to recruit multiple levels of representation in the service of using or creating conventionalized communicative systems. (shrink)

The aim of this study is to create a sample curriculum which aims to explain the belief and belief of Allah, which is one of the most basic concepts of religious education, based on the developmental based life centred religion concept as an alternative to the existing religious education practices, based on the order and functioning of the universe and to explain its functionality. For this purpose, 12 children who have been educated in the 3rd grade in the institutional sense (...) have not been educated before. Our study is based on the assumption that religious education and science education are complementary to each other. It is assumed that in such cases where religious education practices and scientific processes are run together, children can better establish both scientific processes based on cause-effect relationship in the universe and their relationship with a Creator. In conclusion, although there are some limitations occurred outside the researcher, it has been seen that scientific processes are applied and these are supported in theological speeches and the related conceptualization is realized. In addition, in the studies to be carried out with the children of this age period, it has been observed that the attitudes of the classroom teacher should be taken into consideration and if possible, the researcher has to do the study only with the students. (shrink)

Gregory Vlastos claims that in the Gorgias Socrates is confident that the elenchos is the only and the final arbiter of moral truth. Traditionally, the object of elenchos has been viewed as not one of moral truth, but one of simply revealing to Socratic interlocutors confusions and muddles within themselves, thereby jarring their unquestioning adherence to some moral dogma. On Vlastos' view, however, Socrates claims that he proves by elenchos that an interlocutor's thesis is false. How can he, when in (...) point of logic all he has proved is that the thesis is inconsistent with the agreed-upon premises in that argument whose truth Socrates does not undertake to establish? While Vlastos attempts to solve what he calls "the problem of elenchos" with all the ingenuity that we have come to expect from him, I argue that there are two major obstacles in his way. First, elenchos is not the only arbiter of moral truth in the Gorgias Socrates has a number of other reasons for believing certain things, but according to Vlastos, Socrates looks to elenchos, and to nothing but that, for the truth of his beliefs. I argue that, first, Vlastos' characterization of elenchos is unsatisfactory, for on his criteria it is difficult to distinguish it from other kinds of arguments. This in turn seriously hampers a proper evaluation of elenctic arguments. I then show that at least in this dialogue Socrates has certain religious beliefs that he holds without relying on elenchos, and so elenchos is not the only avenue for acquiring moral knowledge. ;Under Vlastos' correcting lenses, Socrates emerges also as a morally upright philosopher who would never knowingly conduct fallacious arguments. I argue that Socrates cheats at elenchos, and he does so in order to win over his interlocutors. I conclude that because of certain assumptions Vlastos makes about the character of the model philosopher and the model method, he exaggerates the strength of elenchos. If I am right, the Gorgias is witness to, not the power of elenchos as Vlastos would have us believe, but its limitations. (shrink)

This paper analyzes the relationship between Business Groups as a distinct way of organizing economic activities and their relation to the public good. We first analyze the phenomenon of Business Groups and discuss some of their core features. Subsequently, the paper moves to analyzing the existing literature on Business Groups and corporate social responsibility as the most common label for the topic of this Special Issue. Subsequently, specific peculiarities of Business Groups in the context of CSR and their contribution to (...) the public good are fleshed out. Based on this analysis, the paper delineates some implications for the field of CSR and the wider debate on the nature of the firm. We close with some perspectives for future research. (shrink)

Kant’s general taxonomy of duties includes substantial claims that normatively and theoretically differentiates it from other moral theories. Basing his moral theory on a conception of Right, he also made a general classification of several duties with their corresponding moral worth. The general aim of this study is to identify the basic principles and criteria that determine Kant’s classification of duties. Another aim is to trace some implications and effects of Kant’s conception of duties in the contemporary discussion of social (...) and economic rights. We argue that the normative basis of the argument against social and economic rights is very similar to that of the principles Kant uses in his classification of duties. However, from the responsibility of the state, Kant imposes legitimate obligations over individuals, albeit indirectly. (shrink)

Cognitive Science, Volume 46, Issue 5, May 2022.

Visual information conveyed by iconic hand gestures and visible speech can enhance speech comprehension under adverse listening conditions for both native and non‐native listeners. However, how a listener allocates visual attention to these articulators during speech comprehension is unknown. We used eye‐tracking to investigate whether and how native and highly proficient non‐native listeners of Dutch allocated overt eye gaze to visible speech and gestures during clear and degraded speech comprehension. Participants watched video clips of an actress uttering a clear or (...) degraded (6‐band noise‐vocoded) action verb while performing a gesture or not, and were asked to indicate the word they heard in a cued‐recall task. Gestural enhancement was the largest (i.e., a relative reduction in reaction time cost) when speech was degraded for all listeners, but it was stronger for native listeners. Both native and non‐native listeners mostly gazed at the face during comprehension, but non‐native listeners gazed more often at gestures than native listeners. However, only native but not non‐native listeners' gaze allocation to gestures predicted gestural benefit during degraded speech comprehension. We conclude that non‐native listeners might gaze at gesture more as it might be more challenging for non‐native listeners to resolve the degraded auditory cues and couple those cues to phonological information that is conveyed by visible speech. This diminished phonological knowledge might hinder the use of semantic information that is conveyed by gestures for non‐native compared to native listeners. Our results demonstrate that the degree of language experience impacts overt visual attention to visual articulators, resulting in different visual benefits for native versus non‐native listeners. (shrink)

Although the recent generation of philosophers remembers him mostly from his massive onevolume abridged edition of the Aristotelian Corpus, Richard McKeon wrote extensively on many other subjects including Abelard, science, and democratic culture. He was a student of Frederick Woodbridge and John Dewey at Columbia University, and made his published debut with his work on Spinoza. He also wrote on medieval thought, to which Spinoza inevitably led him. McKeon’s years in Paris working with Etienne Gilson were formative in producing what (...) has become his trademark—finding patterns and unity in philosophical diversity. McKeon spent the greater part of his life in Chicago holding both academic and administrative posts; he was also active in the formation of the United Nations charter of human rights. Under the auspices of UNESCO he helped found the International Institute of Philosophy as well. (shrink)

With this new book the gap between Straussian and analytic approaches to Plato’s dialogues begins to look like it is unbridgeable. While the analytic side has been furiously fussing over the critical minutia regarding the dating and authenticity of the Platonic dialogues in order to determine what we can know of Socrates through Plato, Lutz without so much as a nod toward that project simply takes any Platonic dialogue to be a reliable guide to “Socrates” and his thought. This will (...) sit poorly with those who think that we can no more know about Socrates from reading Platonic dialogues than we can about Jesus from reading the Gospels. Further, in the drama-versus-doctrine debate that is the great divide among Anglo-American scholars today, Lutz, like many a Straussian, opts for drama in the dialogues, rather than arguments in them, as the “least arbitrary and most revealing way” to philosophy. Lutz’s thesis is that Plato uses drama to support substantive Socratic theses, one of which is, according to Lutz, that “by nature we are moved by an erotic need to know we are ‘noble and good’”. Also according to Lutz, the recognition of this need is Socrates’ meaningful insight into human motivation, that of philosopher and scientist alike. He warns, however, that Socrates never decisively refutes his interlocutors’ rival conceptions of nobility and goodness. This is especially evident in the ongoing dialectic among the interlocutors in Plato’s Republic, which Lutz believes is dedicated to an examination of civic virtue. In addition, the dramatic portrayal of Socrates’ inability to educate Alcibiades shows, according to Lutz, “a fundamental limit on the power of reason to reform political life”. The value of Socratic education therefore consists in the idea that the content of virtue and efficacy of rationality are open to interpretation and must necessarily remain so. This essentially searching education, Lutz believes, may thus help us in our fragmented postmodern world, especially in bringing together competing conceptions of virtue in literature, politics, law, and science, and perhaps even Straussian and analytic philosophy. (shrink)