It has been proposed that individuals with autism spectrum disorder struggle both with response initiation and with response inhibition, both of which are functions of the executive system. Experimental tasks are unlikely pure measures of a single cognitive domain, and in this study we aim at understanding the contributions of response initiation difficulties to possible deficits in inhibitory control in autism. A sample of adults diagnosed with ASD and a control sample participated in this study. To participants it was asked (...) to perform a sentence-completion task with two different condition: Part A—targeting response initiation and Part B—engaging inhibitory processes. Importantly, we have analyzed the B-A latencies that have been proposed for the removal of the response initiation confound effect. Results show that no differences between the groups were found in accuracy measures, either in Part A nor Part B. However, in both conditions autistic participants were significantly slower to respond than the group of participants with typical development. Critically, we show that when subtracting the response times of Part A from Part B no group differences attributable to inhibitory processes remained. With this study we corroborate the existence of difficulties with response initiation in autism and we question the existence of troubles in inhibition per se. (shrink)

In this paper we examine interactions of the reciprocal with distributive and collective operators, which are encoded by prefixes on verbs expressing the reciprocal relation: namely, the Czech distributive po and the collectivizing na-. The theoretical import of this study is two-fold. First, it contributes to our knowledge of how word-internal operators interact with phrasal syntax/semantics. Second, the prefixes po and na generate (a range of) readings of reciprocal sentences for which the Strongest Meaning Hypothesis (SMH) proposed by Dalrymple et (...) al. (1998) does not make the right predictions. The distributive prefix po prefers the Strong Reciprocity reading, although the SMH predicts that a weakening should take place, while with the prefix na we find cases where weaker reciprocal readings are preferable to the stronger ones predicted by the SMH. This behavior of po and na is, we propose, due to the way in which they modulate two factors that are crucial in the interpretation of reciprocal sentences: (i) the relevant subpluralities in the group denoted by the reciprocal's antecedent, and (ii) the strength of reciprocal relations. We provide a detailed analysis of the semantics of the prefixes po and na and their contribution to the meaning of reciprocal sentences within the general framework of event semantics with lattice structures. (shrink)

This book investigates Aristotelian psychology through his works and commentaries on them, including De Sensu, De Memoria and De Somno et Vigilia. Authors present original research papers inviting readers to consider the provenance of Aristotelian ideas and interpretations of them, on topics ranging from reality to dreams and spirituality. Aristotle’s doctrine of the ‘common sense’, his notion of transparency and the generation of colours are amongst the themes explored. Chapters are presented chronologically, enabling the reader to trace influences across the (...) boundaries of linguistic traditions. Commentaries from historical figures featured in this work include those of Michael of Ephesus, Albert the Great and Gersonides’. Discoveries in 9th-century Arabic adaptations, Byzantine commentaries and Renaissance paraphrases of Aristotle’s work are also presented. The editors’ introduction outlines the main historical developments of the themes discussed, preparing the reader for the cross-cultural and interdisciplinary perspectives presented in this work. Scholars of philosophy and psychology and those with an interest in Aristotelianism will highly value the original research that is presented in this work. The introduction and Chapter 4 of this book are open access under a CC BY 4.0 license via link.springer.com. (shrink)

Emotions are a natural vector for acting together with others and are witnessed in human behaviour, perception and body functions. For this reason, studies of human-to-human interaction, such as multi-person motor synchronisation, are a perfect setting to disentangle the linkage of emotion with socio-motor interaction. And yet, the majority of joint action studies aiming at understanding the impact of emotions on multi-person performance resort to enacted emotions, the ones that are emulated based on the previous experience of such emotions, and (...) almost exclusively focus on dyadic interaction. In addition, tasks chosen to study emotion in joint action are frequently characterised by a reduced number of physical dimensions to gain experimental control and subsequent facilitation in data analysis. Therefore, it is not clear how naturalistically induced emotions diffuse in more ecological interactions with other people and how emotions affect the process of interpersonal synchronisation. Here, we show that positive and negative emotions differently alter spontaneous human synchronous behaviour during a multi-person improvisation task. The study involved 39 participants organised in triads who self-reported liking improvisational activities. The task involved producing improvisational movements with the right hand. Participants were emotionally induced by manipulated social feedback involving a personal ranking score. Three-dimensional spatio-temporal data and cardiac activity were extracted and transformed into oscillatory signals to compute behavioural and physiological synchrony. Our results demonstrate that individuals induced with positive emotions, as opposed to negative emotions or a neutral state, maintained behavioural synchrony with other group members for a longer period of time. These findings contribute to the emerging shift of neuroscience of emotion and affective sciences towards the environment of social significance where emotions appear the most—in interaction with others. Our study showcases a method of quantification of synchrony in an improvisational and interactive task based on a well-established Kuramoto model. (shrink)

Bentley et al.--O’Brien bypass the relevance of emotions in decision-making, resulting in a possible over-simplification of behavioral types. We propose integrating emotions, both in the north-south axis (in relation to cognition) as well as in the west-east axis (in relation to social influence), by suggesting a Z axis, in charge of registering emotional depth and involvement.

_Plato's 'Timaeus'_ brings together a number of studies from both leading Plato specialists and up-and-coming researchers from across Europe, opening new perspectives on familiar problems, while shedding light on less well-known passages.

We provide a retrospective of 25 years of the International Conference on AI and Law, which was first held in 1987. Fifty papers have been selected from the thirteen conferences and each of them is described in a short subsection individually written by one of the 24 authors. These subsections attempt to place the paper discussed in the context of the development of AI and Law, while often offering some personal reactions and reflections. As a whole, the subsections build into (...) a history of the last quarter century of the field, and provide some insights into where it has come from, where it is now, and where it might go. (shrink)

Příspěvek se zaměřuje na zavádějící příběh o tzv. kodaňské interpretaci kvantové mechaniky, již jako údajně nerozpornou či jednotnou vytvořili a sdíleli na základě tzv. kodaňského ducha kvantové teorie její tvůrci v roce 1927. Článek bude vycházet z role, kterou v tomto příběhu sehráli především N. Bohr a W. Heisenberg. První část příspěvku seznamuje s variacemi toho, co se v literatuře považuje za kodaňskou interpretaci. Druhá část odhaluje, že zatímco kvantová mechanika vznikla ve dvacátých letech 20. století, kodaňská interpretace je veskrze (...) problematickým a především Heisenbergovým produktem z let padesátých. Jednou z hlavních motivací, kvůli níž vystoupil s tzv. kodaňskou interpretací, byla obrana vůči množícím se kritikám obhájců kvantové teorie. Jelikož mezi členy tzv. kodaňské školy nepanovala žádná jednotná či nerozporná interpretace kvantové mechaniky, zaměřuje se poslední část příspěvku na několik vybraných rozdílů hlavně mezi Bohrovým a Heisenbergovým výkladem kvantové teorie. (shrink)

Recreational Drugs European Network (ReDNet) project aims to use the Psychonaut Web Mapping Project database (Psychonaut Web Mapping Group, 2009) containing novel psychoactive compounds usually not mentioned in the scientific literature and thus unknown to clinicians as a unique source of information. The database will be used to develop an integrated ICT prevention approach targeted at vulnerable individuals and focused on novel synthetic and herbal compounds and combinations. Particular care will be taken in keeping the health professionals working directly with (...) young people showing problematic behaviors regularly updated in terms of novel compounds and combinations as well. A user-friendly project website will be developed aimed primarily at delivering the information/prevention approaches, but will also be a way of communicating with project partners and relevant stakeholders (e.g. thematic forum facilities, instant messages, blogs, video chat, wikiblog, newsletters distributed via mailing list). The website will support various ICT prevention tools, including an SMS alert service. Different areas and sections will be aimed specifically at the different target groups. -/- . (shrink)

Barcelona, juny de 2017: el primer dimarts del mes comença amb una vaga de 24 hores de taxistes de la ciutat en contra d’Uber i Cabify. Dissabte següent, columnes de tots els barris es concentren a la Plaça Universitat contra l’augment del lloguer induït, majoritàriament, pel turisme massiu, amb AirB&B –com no–, en el punt de mira. Barcelona 0 – Economia col·laborativa 1. Era això, companys, el què n’esperàvem de l’economia del segle XXI?

This is a collective writing project that is part of the larger design of Infantologies, Infanticides and Infantilizations; a quartet that explores the philosophy of infants from thematic perspectives, that puts infants at the centre of our reflections, and that encourages a different academic style of thinking.

In this paper we prove that, for n > 1, the n-generated free algebra in any locally finite subvariety of HoRA can be written in a unique nontrivial way as Ł2 × A′, where A′ is a directly indecomposable algebra in . More precisely, we prove that the unique nontrivial pair of factor congruences of is given by the filters and , where the element is recursively defined from the term introduced by W. H. Cornish. As an additional result we (...) obtain a characterization of minimal irreducible filters of in terms of its coatoms. (shrink)

Miroir, miroir de mes désirsAu seuil de la réversibilité, la libido ardente des imagesEn parcourant les perspectives de Lacan, Merleau-Ponty et Deleuze, je me propose de montrer comment l’image – une image dont le rôle, depuis Platon, a été réduit par la métaphysique occidentale à celui de simple copie – rend possible une pensée nouvelle non dualiste, une pensée ouverte par le désir, c’est-à-dire par ce qui dépasse tout dualisme simpliste et qui trouve dans l’image sa voie privilégiée.L’image du miroir (...) – considérée par le platonisme comme le simulacre par excellence, comme l’emblème de la copie déformante et trompeuse d’un modèle originaire harmonieux – donne à voir bien plus qu’elle ne nous montre : comme Lacan le remarquait dans son célèbre essai de 1949, devant le miroir, nous nous découvrons, comme les enfants, sujets du monde, mais aussi, inévitablement, sujets au monde. Le «je» – dont nous sommes in-formés par l’image du miroir – s’abîme, par cette même image, dans les l’inquiétante étrangété de l’autre, et par suite dans les gorges insondables de son désir. Si l’image du miroir nous permet d’embrasser la totalité de notre corps et d’apprécier en un regard notre statut de sujet, ce regard nous est toutefois restitué – aveugle et insistant – sous la forme d’un objet partiel qui nous interpelle comme sujets désubjectivés, comme sujets castrés, ou encore comme simples « taches » dans lapeinture du monde. L’image fixée par l’enfant dans le miroir fonde, paradoxalement, l’idée traditionnelle du sujet comme pôle dynamique de la relation je-monde. Comme le remarque Slavoj Žižek, en commentant Lacan, la capacité dynamique du sujet se fonde en somme sur une fixation excessive de l’image du sujet lui-même, fixation qui trouve son origine absente dans le regard entendu comme objet a, c’est-à-dire comme point aveugle de la conscience, lieu d’acquisition et de perte qui, par la castration du sujet, ouvre la plaie libidineuse et pulsionnelle de l’inconscient et renverse par là le désir de l’homme en désir de l’autre, comme le rappelle une célèbre formule de Lacan.Longtemps considérées comme porteuses d’illusions, comme l’illusion en tant que telle, les images nous montrent en fait la vérité de cette illusion : le monde est déformation et réversibilité, et nous-mêmes, prétendus sujets faisant face à son tableau inerte, n’en sommes que des taches. Au cours des mêmes années durant lesquelles Lacan élabore une théorie du regard, Merleau-Ponty, son interlocuteur direct – qui se réfère lui aussi au comportement de l’enfant devant le miroir – réfléchit sur la question du « en-être », c’est-à-dire de la réversibilité de la chair, ce tissu de différences qui nous constitue – les animaux et les choses – comme autant de plis d’un horizon commun. Pour Merleau-Ponty comme pour Lacan, dans une telle perspective, le sujet ne se défi nit pas positivement, mais comme écart par rapport à lui-même, comme coupure dans la peau de la conscience, comme plaie ouverte sur l’inconscient et sur le désir qui en jaillit abondamment. Ainsi, voir dans le miroir que, comme disait le poète, « je est un autre », implique que l’image soit libérée de son statut dévalorisant de « seconde chose » hérité du platonisme. Cela inaugure, en fait, une pensée sans dualisme. Gilles Deleuze travaillera lui aussi dans ce sens, lorsqu’il théorisera un renversement du platonisme à partir des images, dans son essai de 1966 Renverser le platonisme.Historiquement, le commencement de la philosophie a coïncidé avec la recherche d’une origine, d’une archè. Mais un monde où les relations nées du désir tracent des itinéraires imprévisibles, où le je et l’autre ne se distinguent plus, où sujet et objet ne connaissent plus de frontière, où la copie cesse de présupposer le modèle, un monde ainsi fait, a-t-il encore une origine accessible? Confronté à cette question essentielle, Merleau-Ponty théorisera – une fois encore à partir de la vision –, au lieu d’une origine en soi préétablie, un originaire en perpétuelle explosion. De son côté, Deleuze élaborera quelque chose d’analogue, à partir de la réflexion sur le cinéma qui l’occupera dans les années 1980 : il « encapsulera » les extases temporelles dans une image-miroir, une concrétion cristalline à plusieurs facettes où le monde se différencie sans cesse, dans un éternel retour.Mirror, Mirror of my DesiresOn the Threshold of Reversibility, the libidic Passion of ImagesIn a journey through the perspectives of Lacan, Merleau-Ponty and Deleuze, I shall show how images – the images that from Plato on have been relegated by Western metaphysics to the role of mere copies – allow us to trace the direction of a new and non-dualistic thought, a direction opened up by desire, that is to say, by something exceeding any simplistic dualism and fi nding precisely in images its privileged channel.The specular image – conceived by Platonism as the simulacrum par excellence, as the emblem of the deforming, deceiving copy of a harmonious preliminarymodel – makes us see more than it actually shows: as Lacan remarked in a renowned essay published in 1949, since childhood, in front of the mirror, we discover ourselves as subjects of the world, but also – and inevitably – as subjected to the world. The ego – of which we are in-formed by the specular image – is turned, through that very image, into the obscure, uncanny chasm of the other, and, consequently, in the unfathomable vortex of the other’s desire. Indeed, if in the mirror we can embrace the whole of our body and catch with a single gaze its status of subject, by the mirror that very gaze is however returned – blind and insistent – as a partial object summoning us as desubjectivized subjects, as castrated subjects, namely, as mere “stains” in the picture of the world. Quite paradoxically, the image fixed by the child in the mirror founds the traditional idea of the subject conceived as the dinamic pole of the relation between the ego and the world. In short, as Slavoj Žižek remarks commenting on Lacan, the dinamic capability of the subject is grounded on an excessive fixation of the image of the subject itself, fixation which finds its absent origin in the gaze meant as object a, namely, meant as that blind point of consciousness, that point of acquisition and loss which, by castrating the subject, opens the acies of the libidically throbbing wound of the unconscious and turns, to borrow a renowed Lacanian expression, man’s desire into the other’s desire.For long considered to herald illusions, images show us the truth of illusion itself: the world is deformation and reversibility and we – presumed subjects in front of its inert picture – are, on the contrary, its “stains.” In the same years in which Lacan was elaborating a theory of gaze, Merleau-Ponty, who was then a direct interlocutor of his, was articulating – by referring, as Lacan did, to the child’s behaviour in front of the mirror – a series of important reflections over the problem of the en-être, that is to say, over the problem of the reversibility of flesh, i. e., that differential fabric constituting us – animals and things – as variegated gatherings of a common horizon. For Merleau-Ponty, as well as for Lacan, according to such a perspective, the subject, far from being defined in a positive way, is defined by a gap in relation with its own self, that is to say, by a cut in the skin of consciousness, by a wound opening to the unconscious and to the desire spurting abundantly from the subconscious.To see in the mirror that, as the poet said, “I am an Other,” is to free images from the status of “second things” with which Platonism had dismissed them; it is, in other words, to inaugurate a non-dualistic thought. For his part, Deleuze will also engage in the same direction by theorizing a reversing of Platonism from the very standpoint of images in his 1966 essay Renverser le platonisme.The beginning of philosophy has historically matched with the search for an origin, namely, an arké. But in a world in which the relations inaugurated by desire trace unpredictable itineraries, in a world in which the ego and the other can no longer be distinguished, in a world in which the subject and the object know no more boundary lines, in a world in which model and copy cease to exist as the presupposition of one another, in such a world, I said, is it still possible to find an origin? By measuring himself with such a crucial question, Merleau-Ponty will theorize – once again from the standpoint of vision – an “originating in perennial explosion” instead of a narrow, pregiven origin. For his part, Deleuze will elaborate something similar in his reflection on cinema, which will keep him busy in the first half of the eighties, by capsulating the temporal dimensions in a mirror-image, i. e., a crystalline concretion in whose facets the world perennially becomes in an eternal differential return. (shrink)

Miroir, miroir de mes désirsAu seuil de la réversibilité, la libido ardente des imagesEn parcourant les perspectives de Lacan, Merleau-Ponty et Deleuze, je me propose de montrer comment l’image – une image dont le rôle, depuis Platon, a été réduit par la métaphysique occidentale à celui de simple copie – rend possible une pensée nouvelle non dualiste, une pensée ouverte par le désir, c’est-à-dire par ce qui dépasse tout dualisme simpliste et qui trouve dans l’image sa voie privilégiée.L’image du miroir (...) – considérée par le platonisme comme le simulacre par excellence, comme l’emblème de la copie déformante et trompeuse d’un modèle originaire harmonieux – donne à voir bien plus qu’elle ne nous montre : comme Lacan le remarquait dans son célèbre essai de 1949, devant le miroir, nous nous découvrons, comme les enfants, sujets du monde, mais aussi, inévitablement, sujets au monde. Le «je» – dont nous sommes in-formés par l’image du miroir – s’abîme, par cette même image, dans les l’inquiétante étrangété de l’autre, et par suite dans les gorges insondables de son désir. Si l’image du miroir nous permet d’embrasser la totalité de notre corps et d’apprécier en un regard notre statut de sujet, ce regard nous est toutefois restitué – aveugle et insistant – sous la forme d’un objet partiel (objet a) qui nous interpelle comme sujets désubjectivés, comme sujets castrés, ou encore comme simples « taches » dans lapeinture du monde. L’image fixée par l’enfant dans le miroir fonde, paradoxalement, l’idée traditionnelle du sujet comme pôle dynamique de la relation je-monde. Comme le remarque Slavoj Žižek, en commentant Lacan, la capacité dynamique du sujet se fonde en somme sur une fixation excessive de l’image du sujet lui-même, fixation qui trouve son origine absente dans le regard entendu comme objet a, c’est-à-dire comme point aveugle de la conscience, lieu d’acquisition et de perte qui, par la castration du sujet, ouvre la plaie libidineuse et pulsionnelle de l’inconscient et renverse par là le désir de l’homme en désir de l’autre, comme le rappelle une célèbre formule de Lacan.Longtemps considérées comme porteuses d’illusions, comme l’illusion en tant que telle, les images nous montrent en fait la vérité de cette illusion : le monde est déformation et réversibilité, et nous-mêmes, prétendus sujets faisant face à son tableau inerte, n’en sommes que des taches. Au cours des mêmes années durant lesquelles Lacan élabore une théorie du regard, Merleau-Ponty, son interlocuteur direct – qui se réfère lui aussi au comportement de l’enfant devant le miroir – réfléchit sur la question du « en-être », c’est-à-dire de la réversibilité de la chair, ce tissu de différences qui nous constitue – les animaux et les choses – comme autant de plis d’un horizon commun. Pour Merleau-Ponty comme pour Lacan, dans une telle perspective, le sujet ne se défi nit pas positivement, mais comme écart par rapport à lui-même, comme coupure dans la peau de la conscience, comme plaie ouverte sur l’inconscient et sur le désir qui en jaillit abondamment. Ainsi, voir dans le miroir que, comme disait le poète, « je est un autre », implique que l’image soit libérée de son statut dévalorisant de « seconde chose » hérité du platonisme. Cela inaugure, en fait, une pensée sans dualisme. Gilles Deleuze travaillera lui aussi dans ce sens, lorsqu’il théorisera un renversement du platonisme à partir des images, dans son essai de 1966 Renverser le platonisme.Historiquement, le commencement de la philosophie a coïncidé avec la recherche d’une origine, d’une archè. Mais un monde où les relations nées du désir tracent des itinéraires imprévisibles, où le je et l’autre ne se distinguent plus, où sujet et objet ne connaissent plus de frontière, où la copie cesse de présupposer le modèle, un monde ainsi fait, a-t-il encore une origine accessible? Confronté à cette question essentielle, Merleau-Ponty théorisera – une fois encore à partir de la vision –, au lieu d’une origine en soi préétablie, un originaire en perpétuelle explosion. De son côté, Deleuze élaborera quelque chose d’analogue, à partir de la réflexion sur le cinéma qui l’occupera dans les années 1980 : il « encapsulera » les extases temporelles dans une image-miroir, une concrétion cristalline à plusieurs facettes où le monde se différencie sans cesse, dans un éternel retour.Mirror, Mirror of my DesiresOn the Threshold of Reversibility, the libidic Passion of ImagesIn a journey through the perspectives of Lacan, Merleau-Ponty and Deleuze, I shall show how images – the images that from Plato on have been relegated by Western metaphysics to the role of mere copies – allow us to trace the direction of a new and non-dualistic thought, a direction opened up by desire, that is to say, by something exceeding any simplistic dualism and fi nding precisely in images its privileged channel.The specular image – conceived by Platonism as the simulacrum par excellence, as the emblem of the deforming, deceiving copy of a harmonious preliminarymodel – makes us see more than it actually shows: as Lacan remarked in a renowned essay published in 1949, since childhood, in front of the mirror, we discover ourselves as subjects of the world, but also – and inevitably – as subjected to the world. The ego – of which we are in-formed by the specular image – is turned, through that very image, into the obscure, uncanny chasm of the other, and, consequently, in the unfathomable vortex of the other’s desire. Indeed, if in the mirror we can embrace the whole of our body and catch with a single gaze its status of subject, by the mirror that very gaze is however returned – blind and insistent – as a partial object (objet a) summoning us as desubjectivized subjects, as castrated subjects ($), namely, as mere “stains” in the picture of the world. Quite paradoxically, the image fixed by the child in the mirror founds the traditional idea of the subject conceived as the dinamic pole of the relation between the ego and the world. In short, as Slavoj Žižek remarks commenting on Lacan, the dinamic capability of the subject is grounded on an excessive fixation of the image of the subject itself, fixation which finds its absent origin in the gaze meant as object a, namely, meant as that blind point of consciousness, that point of acquisition and loss which, by castrating the subject, opens the acies of the libidically throbbing wound of the unconscious and turns, to borrow a renowed Lacanian expression, man’s desire into the other’s desire.For long considered to herald illusions, images show us the truth of illusion itself: the world is deformation and reversibility and we – presumed subjects in front of its inert picture – are, on the contrary, its “stains.” In the same years in which Lacan was elaborating a theory of gaze, Merleau-Ponty, who was then a direct interlocutor of his, was articulating – by referring, as Lacan did, to the child’s behaviour in front of the mirror – a series of important reflections over the problem of the en-être, that is to say, over the problem of the reversibility of flesh, i. e., that differential fabric constituting us – animals and things – as variegated gatherings of a common horizon. For Merleau-Ponty, as well as for Lacan, according to such a perspective, the subject, far from being defined in a positive way, is defined by a gap in relation with its own self, that is to say, by a cut in the skin of consciousness, by a wound opening to the unconscious and to the desire spurting abundantly from the subconscious.To see in the mirror that, as the poet said, “I am an Other,” is to free images from the status of “second things” with which Platonism had dismissed them; it is, in other words, to inaugurate a non-dualistic thought. For his part, Deleuze will also engage in the same direction by theorizing a reversing of Platonism from the very standpoint of images in his 1966 essay Renverser le platonisme.The beginning of philosophy has historically matched with the search for an origin, namely, an arké. But in a world in which the relations inaugurated by desire trace unpredictable itineraries, in a world in which the ego and the other can no longer be distinguished, in a world in which the subject and the object know no more boundary lines, in a world in which model and copy cease to exist as the presupposition of one another, in such a world, I said, is it still possible to find an origin? By measuring himself with such a crucial question, Merleau-Ponty will theorize – once again from the standpoint of vision – an “originating in perennial explosion” instead of a narrow, pregiven origin. For his part, Deleuze will elaborate something similar (similar in a Deleuzian way, of course, that is to say, similar from the standpoint of a basic difference) in his reflection on cinema, which will keep him busy in the first half of the eighties, by capsulating the temporal dimensions in a mirror-image, i. e., a crystalline concretion in whose facets the world perennially becomes in an eternal differential return. (shrink)

Miroir, miroir de mes désirsAu seuil de la réversibilité, la libido ardente des imagesEn parcourant les perspectives de Lacan, Merleau-Ponty et Deleuze, je me propose de montrer comment l’image – une image dont le rôle, depuis Platon, a été réduit par la métaphysique occidentale à celui de simple copie – rend possible une pensée nouvelle non dualiste, une pensée ouverte par le désir, c’est-à-dire par ce qui dépasse tout dualisme simpliste et qui trouve dans l’image sa voie privilégiée.L’image du miroir (...) – considérée par le platonisme comme le simulacre par excellence, comme l’emblème de la copie déformante et trompeuse d’un modèle originaire harmonieux – donne à voir bien plus qu’elle ne nous montre : comme Lacan le remarquait dans son célèbre essai de 1949, devant le miroir, nous nous découvrons, comme les enfants, sujets du monde, mais aussi, inévitablement, sujets au monde. Le «je» – dont nous sommes in-formés par l’image du miroir – s’abîme, par cette même image, dans les l’inquiétante étrangété de l’autre, et par suite dans les gorges insondables de son désir. Si l’image du miroir nous permet d’embrasser la totalité de notre corps et d’apprécier en un regard notre statut de sujet, ce regard nous est toutefois restitué – aveugle et insistant – sous la forme d’un objet partiel (objet a) qui nous interpelle comme sujets désubjectivés, comme sujets castrés, ou encore comme simples « taches » dans lapeinture du monde. L’image fixée par l’enfant dans le miroir fonde, paradoxalement, l’idée traditionnelle du sujet comme pôle dynamique de la relation je-monde. Comme le remarque Slavoj Žižek, en commentant Lacan, la capacité dynamique du sujet se fonde en somme sur une fixation excessive de l’image du sujet lui-même, fixation qui trouve son origine absente dans le regard entendu comme objet a, c’est-à-dire comme point aveugle de la conscience, lieu d’acquisition et de perte qui, par la castration du sujet, ouvre la plaie libidineuse et pulsionnelle de l’inconscient et renverse par là le désir de l’homme en désir de l’autre, comme le rappelle une célèbre formule de Lacan.Longtemps considérées comme porteuses d’illusions, comme l’illusion en tant que telle, les images nous montrent en fait la vérité de cette illusion : le monde est déformation et réversibilité, et nous-mêmes, prétendus sujets faisant face à son tableau inerte, n’en sommes que des taches. Au cours des mêmes années durant lesquelles Lacan élabore une théorie du regard, Merleau-Ponty, son interlocuteur direct – qui se réfère lui aussi au comportement de l’enfant devant le miroir – réfléchit sur la question du « en-être », c’est-à-dire de la réversibilité de la chair, ce tissu de différences qui nous constitue – les animaux et les choses – comme autant de plis d’un horizon commun. Pour Merleau-Ponty comme pour Lacan, dans une telle perspective, le sujet ne se défi nit pas positivement, mais comme écart par rapport à lui-même, comme coupure dans la peau de la conscience, comme plaie ouverte sur l’inconscient et sur le désir qui en jaillit abondamment. Ainsi, voir dans le miroir que, comme disait le poète, « je est un autre », implique que l’image soit libérée de son statut dévalorisant de « seconde chose » hérité du platonisme. Cela inaugure, en fait, une pensée sans dualisme. Gilles Deleuze travaillera lui aussi dans ce sens, lorsqu’il théorisera un renversement du platonisme à partir des images, dans son essai de 1966 Renverser le platonisme.Historiquement, le commencement de la philosophie a coïncidé avec la recherche d’une origine, d’une archè. Mais un monde où les relations nées du désir tracent des itinéraires imprévisibles, où le je et l’autre ne se distinguent plus, où sujet et objet ne connaissent plus de frontière, où la copie cesse de présupposer le modèle, un monde ainsi fait, a-t-il encore une origine accessible? Confronté à cette question essentielle, Merleau-Ponty théorisera – une fois encore à partir de la vision –, au lieu d’une origine en soi préétablie, un originaire en perpétuelle explosion. De son côté, Deleuze élaborera quelque chose d’analogue, à partir de la réflexion sur le cinéma qui l’occupera dans les années 1980 : il « encapsulera » les extases temporelles dans une image-miroir, une concrétion cristalline à plusieurs facettes où le monde se différencie sans cesse, dans un éternel retour.Mirror, Mirror of my DesiresOn the Threshold of Reversibility, the libidic Passion of ImagesIn a journey through the perspectives of Lacan, Merleau-Ponty and Deleuze, I shall show how images – the images that from Plato on have been relegated by Western metaphysics to the role of mere copies – allow us to trace the direction of a new and non-dualistic thought, a direction opened up by desire, that is to say, by something exceeding any simplistic dualism and fi nding precisely in images its privileged channel.The specular image – conceived by Platonism as the simulacrum par excellence, as the emblem of the deforming, deceiving copy of a harmonious preliminarymodel – makes us see more than it actually shows: as Lacan remarked in a renowned essay published in 1949, since childhood, in front of the mirror, we discover ourselves as subjects of the world, but also – and inevitably – as subjected to the world. The ego – of which we are in-formed by the specular image – is turned, through that very image, into the obscure, uncanny chasm of the other, and, consequently, in the unfathomable vortex of the other’s desire. Indeed, if in the mirror we can embrace the whole of our body and catch with a single gaze its status of subject, by the mirror that very gaze is however returned – blind and insistent – as a partial object (objet a) summoning us as desubjectivized subjects, as castrated subjects ($), namely, as mere “stains” in the picture of the world. Quite paradoxically, the image fixed by the child in the mirror founds the traditional idea of the subject conceived as the dinamic pole of the relation between the ego and the world. In short, as Slavoj Žižek remarks commenting on Lacan, the dinamic capability of the subject is grounded on an excessive fixation of the image of the subject itself, fixation which finds its absent origin in the gaze meant as object a, namely, meant as that blind point of consciousness, that point of acquisition and loss which, by castrating the subject, opens the acies of the libidically throbbing wound of the unconscious and turns, to borrow a renowed Lacanian expression, man’s desire into the other’s desire.For long considered to herald illusions, images show us the truth of illusion itself: the world is deformation and reversibility and we – presumed subjects in front of its inert picture – are, on the contrary, its “stains.” In the same years in which Lacan was elaborating a theory of gaze, Merleau-Ponty, who was then a direct interlocutor of his, was articulating – by referring, as Lacan did, to the child’s behaviour in front of the mirror – a series of important reflections over the problem of the en-être, that is to say, over the problem of the reversibility of flesh, i. e., that differential fabric constituting us – animals and things – as variegated gatherings of a common horizon. For Merleau-Ponty, as well as for Lacan, according to such a perspective, the subject, far from being defined in a positive way, is defined by a gap in relation with its own self, that is to say, by a cut in the skin of consciousness, by a wound opening to the unconscious and to the desire spurting abundantly from the subconscious.To see in the mirror that, as the poet said, “I am an Other,” is to free images from the status of “second things” with which Platonism had dismissed them; it is, in other words, to inaugurate a non-dualistic thought. For his part, Deleuze will also engage in the same direction by theorizing a reversing of Platonism from the very standpoint of images in his 1966 essay Renverser le platonisme.The beginning of philosophy has historically matched with the search for an origin, namely, an arké. But in a world in which the relations inaugurated by desire trace unpredictable itineraries, in a world in which the ego and the other can no longer be distinguished, in a world in which the subject and the object know no more boundary lines, in a world in which model and copy cease to exist as the presupposition of one another, in such a world, I said, is it still possible to find an origin? By measuring himself with such a crucial question, Merleau-Ponty will theorize – once again from the standpoint of vision – an “originating in perennial explosion” instead of a narrow, pregiven origin. For his part, Deleuze will elaborate something similar (similar in a Deleuzian way, of course, that is to say, similar from the standpoint of a basic difference) in his reflection on cinema, which will keep him busy in the first half of the eighties, by capsulating the temporal dimensions in a mirror-image, i. e., a crystalline concretion in whose facets the world perennially becomes in an eternal differential return. (shrink)

Instead of the existential quantifier Bernard Bolzano uses his notion of Gegenständlichkeit einer Vorstellung an sich . This approach makes it possible for him to solve the traditional problem of the predication of existence in accordance with an approach common today, namely to take existence to be primarily a property of a corresponding representation in itself, and not a characteristic of individuals. However, Bolzano considers a property of real existence to be attributable also to particular individuals, which is essentially different (...) from the usual practice. (shrink)

ABSTRACT This text is theoretical and seeks to achieve a double objective. First, it aims to contribute to a more solid understanding of the theory of value derived from the thought of the Genevan linguist Ferdinand de Saussure. To do so, it presents the three different types of value that, according to Bouquet (2004), are included in the Saussurean theory: the value relative to the internal element, the value relative to the systemic element, and, finally, the value relative to the (...) discursive element. Second, this text tries to make the theory of social evaluation in the word known, at least in part, as proposed by the Russian thinker Valentin N. Vološinov. For this purpose, based on Gomes (2023), it seeks to present three key points to understanding this theory: the distinction between meaning and social evaluation, the relationship between social evaluation and the creative character of language, and, finally, the relationship between social evaluation and historical becoming. (shrink)

Harnecker, M. Política y clases sociales en Poulantzas (estudio crítico) -- Poulantzas, N. Sobre el concepto de política.

In ‘Meaning Revisited’, a reconsideration of his famous views on meaning, H.P. Grice has put forward the thesis that natural meaning (n-meaning) might be a precursor or predecessor of non-natural meaning. In this paper, I will take up Grice’s challenge and sketch a picture of how natural meaning could give rise to nn-meaning. The relevance of Grice’s challenge is obvious for current attempts at naturalizing nn-meaning: a plausible theory of the genesis of meaning must show why nn-meaning is not an (...) unexplicable cosmic event but a product of various ways creatures more or less like us optimize communicative behaviour and learn to reason about mental states that causally explain that behaviour. (shrink)

El objetivo de este trabajo es dar noticia de la recepción del pragmatismo en la obra y el pensamiento de Eugenio d’Ors, reuniendo algunos resultados de nuestros trabajos preceden- tes. Dedicamos una primera parte a describir el encuentro de Eugenio d’Ors con el pragmatismo. En segundo lugar describimos su conexión con William James a quien llegó a conocer en París. En tercer lugar, damos cuenta de en qué consiste la denominada “superación del pragmatismo” por parte de Eugenio d’Ors y, por (...) último, señalamos las afinidades más relevantes de su pensamiento con algunas de las intuiciones más originales del pragmatismo de Charles S. Peirce. (shrink)

Cognitive decline is common in Parkinson’s disease (PD), and precise cognitive assessment is important for diagnosis, prognosis, and treatment. To date, there are no studies in PD investigating cultural bias on neuropsychological tests. Clinical practice in multicultural societies such as Toronto Canada, where nearly half of the population is comprised of first generation immigrants, presents important challenges as most neuropsychological tools were developed in Anglosphere cultures (e.g., USA, UK) and normed in more homogeneous groups. We examine total scores and rates (...) of deficits on tests of visuoperceptual/visuospatial, attention, memory, and executive functions in Canadians with PD born in Anglosphere countries (n = 248) versus in Canadians with PD born in other regions (International group; n = 167). The International group shows lower scores and greater rates of deficits on all visuoperceptual and some executive function tasks, but not on attention or memory measures. These biases are not explained by demographic and clinical variables as groups were comparable. Age at immigration, years in Canada, and English proficiency also do not account for the observed biases. In contrast, group differences are strongly mediated by the Historical Index of Human Development of the participants’ country of birth, which reflects economic, health, and educational potential of a country at the time of birth. In sum, our findings demonstrate lasting biases on neuropsychological tests despite significant exposure to, and participation in, Canadian culture. These biases are most striking on visuoperceptual measures and non-verbal executive tasks which many clinicians still considered to be “culture-fair” despite the growing evidence from the field of cross-cultural neuropsychology to the contrary. Our findings also illustrate that socio-development context captures important aspects of culture that relate to cognition, and have important implications for clinical practice. (shrink)

Filipe Drapeau Vieira Contim,Pascal Ludwig | : La plupart des théoriciens de l’identité des types souscrivent à un physicalisme a posteriori à l’égard des propriétés phénoménales. Selon cette conception, les énoncés d’identité esprit/cerveau peuvent être justifiés par une inférence à la meilleure explication (IME) partant du fait empirique des corrélations esprit/cerveau. Nous soutenons que la théorie de l’identité ne peut pas s’appuyer sur cette méthodologie abductive. Nous montrons tout d’abord que l’on ne peut pas justifier les énoncés d’identité esprit/cerveau (...) au moyen d’une IME partant des corrélations esprit/cerveau car cette stratégie conduit à un dilemme : ou bien les corrélations ne sont pas des explananda, ou bien les identités esprit/cerveau doivent être admises comme des faits bruts au même titre que les lois dualistes. Nous montrons ensuite que ces énoncés d’identité peuvent être néanmoins justifiés par une IME partant du pouvoir causal des états phénoménaux. Cette seconde stratégie n’est toutefois d’aucune aide pour la forme a posteriori de théorie de l’identité ici discutée dans la mesure où elle débouche sur un physicalisme de type a priori. | : Most type identity theorists endorse a posteriori physicalism about phenomenal properties. On such a view, mind/brain identity statements can be justified by an inference to the best explanation (IBE) starting from the empirical premise of mind/brain correlations. We contend that Identity Theory cannot be based on such an abductive methodology. First, we argue that mind/brain identity statements cannot be justified by an IBE from correlations as it leads to the following dilemma : either correlations are trivial facts that cannot pretend to the status of explananda, or mind/brain identities must be admitted as brute facts, just like dualist laws. Second, we show that these identity statements can still be justified by an IBE starting from the premise of mental causation. However, this strategy is of no help for the a posteriori brand of Identity Theory here challenged since the same premise forces one to embrace a priori physicalism. (shrink)

This review seeks to evaluate certain aspects of “healthcare governance” during the Covid 19 pandemic, in particular the damage caused by policies based on unscientific views. Indeed, in addition to a health crisis, the pandemic coincided with a crisis of global governance that undermined scientific medicine, health systems and the communication of scientific data. This was partly driven by scientific denialism, exhibited most prominently by then-US president Donald Trump, with disastrous results in terms of health policy. Here we examine articles (...) appearing in Science, N Engl J Med, Sci Am and Front Public Health that adopt a political stance against such denialism, breaking with their traditional neutrality. The analysis addresses the effects of the pandemic on health systems and the general population, as well as on the ways in which science is produced and applied, together with its contradictions. It looks at how political and economic considerations resulted in inconsistent and contradictory models of scientific development that were to have disastrous effects on citizens’ health. In response to scientific denialism and the damage it can cause, we commend the OECD report entitled PISA 2018 Assessment and Analytical Framework, which highlights the role of education in the development of scientific literacy in the younger generations. We also consider the work of the American Association for the Advancement of Science (AAAS), which recognises and celebrates the value of science in ensuring accessibility to knowledge and scientific endeavour in society. Our analysis suggests that scientific knowledge should be a fundamental tenet, equal to that of individual freedom, of political governance. In this way, health policies can respond more adequately to global threats. (shrink)

Mientras que la interpretación tradicional de Tomás de Aquino había mantenido durante siglos que la ética tenía un fundamento en la naturaleza, apostando, en consecuencia, por una ética secundum naturam, contemporáneamente, en parte por la influencia anglosajona, pero también por la avalancha de estudios históricos y críticos sobre la obra del Aquinate, la tendencia se ha invertido, y se ha considerado preciso interpretar la ética tomista como una ética secundum rationem, poniendo el acento en la racionalidad práctica y no tanto (...) en la naturaleza. La corrección tiene cierto sabor kantiano, pero en principio parece fiel al propio planteamiento tomista, y parece conjurar asimismo el peligro de transgredir la llamada «ley de Hume», que denunciaba como ilegítimo el tránsito de enunciados de hecho a enunciados de deber. A pesar de la justificable insistencia en lo secundum rationem, mi opinión es que asistimos a un nuevo desequilibrio, consistente en pasar por alto el efectivo fundamento natural de la moral tomista que, con mayor o menor acierto, destacaba la tradición. Ciertamente, sobre la naturaleza como criterio de moralidad pesan muchas objeciones, pero es dudoso que éstas afecten realmente a lo que Tomás de Aquino entendía por naturaleza. En este libro se examina este concepto en su pensamiento, así como la conexión entre la naturaleza y el obrar moral. (shrink)

"La escritura científica ha sido tradicionalmente caracterizada por las propiedades de objetividad, neutralidad, impersonalidad y precisión con las que referiría a la realidad. Esta supuesta objetividad y esa pretendida impersonalidad del discurso científico se apoyan, por un lado, sobre una visión referencialista y comunicacional del lenguaje y, por el otro, sobre una concepción de un sujeto único y dueño absoluto de su discurso. "Los discursos del saber. Prácticas discursivas y enunciación académica" se aleja de la creencia según la cual la (...) voz de la ciencia podría ser neutral y objetiva y considera que polifonía, dialogismo y argumentación son dimensiones constitutivas e indisociables del uso mismo del lenguaje. Desde esta perspectiva, los trabajos reunidos en este libro se ocupan de describir y analizar las propiedades lingüístico-discursivas presentes en el discurso científico-académico, el académico-pedagógico y el académico no experto." --Contratapa. (shrink)

We propose a new integrative framework of external time monitoring in prospective memory (PM) tasks and its relation with performance. Starting from existing empirical regularities and our theoretical analysis, the framework predicts that external monitoring in PM tasks comprises a first stage of loose monitoring to keep track of the passage of time, and a subsequent stage of finer-grained monitoring, based on interval reduction, to meet the PM deadline. Following our framework, we predicted and observed in three different datasets (N (...) = 375): (1) a marked increase in external monitoring frequency in the final part of the period of the PM task, well captured by a proportional rate exponential growth function; (2) a positive association between individual compliance with this monitoring pattern and PM performance; (3) a positive relation between monitoring frequency in the time window immediately preceding the PM deadline and PM performance at the individual level; and (4) good individual compliance with an interval reduction pattern in external monitoring, especially in the time window closer to the PM deadline. These results support the proposed integrative framework, which has the potential to foster future research on external monitoring in PM and in other fields of cognitive science. (shrink)

La biodiversidad suele reconocerse en diferentes disciplinas como un valor universal. Ésta apunta a la heterogeneidad de las propiedades que caracterizan al mundo biológico. Sin embargo, a pesar de su uso común, el análisis crítico de la literatura filosófica pone en evidencia cierta dificultad a conceptualizar la biodiversidad, dada una aparente dicotomía entre los elementos normativos y descriptivos del término mismo. En este artículo se sostiene que es necesario considerar el aspecto relacional de la biodiversidad con el n de resolver (...) esta dicotomía. Esto significa que para ser un valor, cualquier diferencia en el mundo natural que sea definida en términos de biodiversidad implicará, a nivel conceptual y explicativo, la relación intrínseca entre lo que tenga en común con las entidades y lo que sea específico de éstas. De esta manera la biodiversidad será un concepto explicativo por sí mismo. Una visión relacional de la biodiversidad también hace reconocer el carácter multidimensional de dicha noción, lo que ha probado ser realmente útil en diferentes contextos, pudiéndose caracterizar propiamente en términos de “riqueza” implicada por el concepto de la biodiversidad. (shrink)

Del anormal al sujeto ce la resistencia -- Subjetividad y resistencia -- Vida cotidiana del habitante de calle -- Reflexión sobre el concepto de irrealidad como forma de resistencia y ejercicio de la libertad en la experiencia cinematográfica -- Poesía y resistencia.

L'intersecnonnalité est devenue en quelques années un concept central aussi bien en sciences sociales qu'au sein des luttes sociales en particulier féministes. Forgée pour penser l'imbrication des rapports de domination l'intersectionnalité constitue aujourd'hui un champ d'études et d'expérimenta rions théoriques foisonnant. Pour la première fois en France des universitaires abordent ses multiples dimensions épistémologigues. théoriques. poli tiques et les recherches récentes qu'elle a permis d'ouvrir dans des espaces aussi différents que la France, l'Amérique latine ou l'Europe de l'Est. Que peut (...) nous offrir cette notion pour penser le genre la théorie féministe et les mobilisations sociales? Comment contribuer à pro mouvoir un usage de l'intersectionnalité qui renforce son potentiel critique et insurgé", plutôt que figé sur des identités? Cet ouvrage témoigne à partir d'exemples de la force d'un tel outil lorsqu'il s'agit d'éclairer des processus sociaux et politiques complexes. En offrant un regard à la fois rétrospectif et contemporain sur les enjeux politiques de la production d'un savoir intersectionnel, il veut aussi montrer que l'intersection naine n'est pas seulement un agencement de critique théorique indispensable mais aussi une plate forme à partir de laquelle construire des sujets poli tiques collectifs nécessaires au projet d'émancipation féministe et de la société."--Page 4 of cover. (shrink)

The aim of this paper is to apply properties of the double dual endofunctor on the category of bounded distributive lattices and some extensions thereof to obtain completeness of certain non-classical propositional logics in a unified way. In particular, we obtain completeness theorems for Moisil calculus, n-valued Łukasiewicz calculus and Nelson calculus. Furthermore we show some conservativeness results by these methods.

This book brings together a number of contributions dealing with certain fundamental structures of practical rationality, as they are presented in the areas of the philosophy of action and normative ethics, namely: intentionality, normativity, and reflexivity. With the term “intentionality,” is meant a set of problems that are linked not only with the teleological structure of praxis-oriented rationality, but also with its temporal structure. “Normativity”, in turn, refers to a distinct set of problems, which cannot simply be reduced to those (...) entailed in the intentional nature of human action, even if this notion incorporates a reference to the good or value in its very structure. Finally, with the term “reflexivity” we point at the linkage between the normative dimension of reason with both the contingent circumstances of action and the moral receptivity of the agent, as it is experienced in moral judgment. (shrink)

This article presents some ongoing work that is part of a project on classroom-based research into CL-oriented activities for teaching/learning phrasal verbs in English. Framed in a three-month longitudinal study, this investigation reports on the design, implementation, and assessment of CL-oriented activities aiming at fostering awareness of the meaning of the particles IN/OUT and UP/DOWN with intermediate-level Spanish speakers of English (N=81). Results were described concerning two different methods used to measure students’ learning gains: feedback from the classroom and formal (...) assessment. Findings are discussed regarding the mismatch between results reported from the classroom and quantitative results. (shrink)

Depuis les années 1960, Gilbert Durand a fondé et développé une méthodologie et une épistémologie novatrices de l'étude des imaginaires individuels et culturels qui ont inspiré une Ecole de Grenoble, qui n'a cessé d'essaimer à travers un grand nombre de centres de recherches en France et dans le monde. Sa pensée, connue à travers la mythocritique et la mythanalyse, enrichie par une vaste culture historique et pluriculturelle, a été appliquée dans les domaines les plus divers des sciences humaines et sociales. (...) Loin d'être un système clos, son oeuvre a inspiré une épistémologie ouverte qui a permis, sur la base des acquis fondamentaux, de se préciser, de s'adapter à des champs nouveaux, de recevoir les apports d'autres écoles, courants ou traditions culturelles. Les contributions ici rassemblées permettront de mieux situer l'émergence de la problématique de l'imaginaire dans différentes disciplines ou champs d'études, de présenter les innovations théoriques apportées par l'anthropologie de l'imaginaire de G Durand, d'illustrer les innovations qu'elles auront permises, d'amorcer des éléments de prospective pour les chantiers actuellement en cours d'exploration. (shrink)

This research is part of the last study Drugs and School IX developed in the Basque Country (Spain) by the Instituto Deusto de Drogodependencias (Deusto Institute of Drug Addiction) of the University of Deusto and the data gathered by means of cluster sampling in two stages. The sample is made up of N= 6.007 girls and boys ranging from 12 to 22 years of age in Secondary Education and the aim is to answer the following new research questions based on (...) those parameters: (1) describe the reality of drug consumption and some psychosocial variables in this sample, as well as analyse several relations between variables; (2) analysing the role of school well-being, self-esteem and self-concept regarding consumption; (3) taking a close look at the moderating role of age and gender on the relationship of school well-being, self-concept and self-esteem with consumption; and (4) understand the existing interaction between all these variables, studying the moderating role of self-esteem and self-concept in the influence of school well-being on consumption. Using a correlation, hierarchical regression and mediation analysis with SPSS (v. 26) and Amos (v. 26) applications, three main conclusions were reached. Firstly, that educational and academic well-being, academic self-concept and self-esteem seem to play the role of protecting factors in adolescence, while assertiveness is linked to a higher consumption level. Secondly, that academic self-concept has a mediating effect between well-being and consumption. Some of these relations are moderated by the variables of gender and age. Thirdly, that age and gender are very relevant sociodemographic variables that must be taken into account in order to understand this phenomenon. Age has shown its covariant effect, which is especially relevant in the influence of academic well-being measured as being held back years. It has also proved to be important in order to understand its experiential or experimental and transitory character. Moreover, significant differences in consumptions have been found based on gender. (shrink)

We describe the relationships between dog owners' personality attributes (assessed via questionnaire), their behaviours and the dog's behaviours observed during brief dog-owner and dog-stranger interactions (N = 78). Interactions comprised the owner commanding the dog to sit, and the stranger showing a ball to the restrained dog and then hiding it. Owners scoring higher on neuroticism and openness used more commands (gestural and verbal) when asking the dog to sit, and the dogs of owners higher on neuroticism obeyed with a (...) longer latency and spent more time looking at the stranger. More extraverted owners praised their dog more, and it took longer for their dogs to look at the stranger but they spent more time looking at the stranger, whereas dogs of more agreeable owners spent more time looking at the ball. Based on these results we conclude that some aspects of owners' personality appear to be tied to their dog's attentional concerns. Keywords: dog-human interaction; personality; multivariate statistical methods. (shrink)