The Classical Athenians were careful to separate the spaces of men from the spaces of gods. Yet when we look at the Athenian house, religious areas cannot be distinguished. This paper offers an investigation of how religious boundaries may be created by action and perception rather than bricks and mortar. Scholars of ancient Greek religion should not expect to see the permanence of public cult mirrored in domestic settings. One single, domestic space could host many activities; its meaning could be (...) changed by ritual behaviour. The temporary nature of domestic space allowed the residents of the Athenian house the freedom to use their domestic spaces according to their needs, thus integrating the lives of gods and men in one location.Les Athéniens de la période classique prenaient bien soin de séparer les espaces des humains de ceux des dieux. Or, lorsqu’on regarde la maison athénienne, les zones religieuses ne peuvent être distinguées. Cet article explore la manière dont les limites religieuses peuvent être crées par un geste et une perception davantage que par des briques et du ciment. Les historiens de la religion grecque ancienne ne devraient pas s’attendre à voir la permanence du culte public se refléter dans les implantations domestiques. Un seul espace domestique pouvait accueillir de nombreuses activités; sa signification pouvait être trans­formée par un comportement religieux. La nature provisoire de l’espace domestique autori­sait les habitants de la maison athénienne à user librement des espaces domestiques selon leurs besoins, mêlant dès lors la vie des dieux et celle des hommes en un seul lieu. (shrink)

''As a text in developmental psychology the book is excellent, and this lower-priced paperback version will be snapped up by psychology students.'' -European NeurologyOne of the most dramatic areas of development in early human life is that of vision. Whereas vision plays a relatively minor role in the world of the newborn infant, by 6 months it has assumed the position as a dominant sense and forms the basis of later perceptual, cognitive, and social development. From a world leader in (...) the study of visual development in human infants comes a major new work, condensing a lifetime of work in this area - The developing visual brain. Drawing on over 20 years of cutting edge research in the Visual Develoment Units in Cambridge and University College London, the book provides the definitive account of what we know about the developing visual system, and the problems that can occur during development. The book reviews, evaluates, and sets in context the exciting progress being made in this area, and additionally suggests new areas for research. Written to be accessible for advanced undergraduates, graduate students, and researchers in psychology, the neurosciences, optometry, and visual science, The developing visual brain represents an important new addition to the literature on vision. (shrink)

Discourses of ‘internationalisation’ of the curriculum of Western universities often describe the philosophies and paradigms of ‘Western’ and ‘Eastern’ scholarship in binary terms, such as ‘deep/surface’, ‘adversarial/harmonious’, and ‘independent/dependent’. In practice, such dichotomies can be misleading. They do not take account of the complexities and diversity of philosophies of education within and between their educational systems. The respective perceived virtues of each system are often extolled uncritically or appropriated for contemporary economic, political or social agendas. Critical thinking, deep learning, lifelong (...) and lifewide learning are heralded as the outcomes of Western education but these concepts are often under‐theorised or lack agreed meanings. Equally fuzzy concepts such as ‘Asian values’ or ‘Confucian education’ are eulogised as keys to successful teaching and learning when Asia prospers economically. They are also used to explain perceived undesirable behaviour such as plagiarism and uncritical thinking when Asian economies do not do so well. We argue that in general, educationists should be aware of the differences and complexities within cultures before they examine and compare between cultures. This paper uses the Confucian‐Western dichotomy as a case study to show how attributing particular unanalysed concepts to whole systems of cultural practice leads to misunderstandings and bad teaching practice. (shrink)

This book provides a clear and helpful overview of the philosophical core of the thought of Emmanuel Levinas, one of the most significant and interesting philosophers of the late twentieth century.

Martin Buber is considered one of the 20th centuryes greatest thinkers and his contributions to philosophy, theology and education are testimony to this. His thought is founded on the idea that people are capable of two kinds of relations, namely I-Thou and I-It, emphasising the centrality of dialogue in all spheres of human life. For this reason, Buber is considered by many to be the philosopher of dialogue par excellence. After Buberes death the appreciation of his considerable legacy to the (...) various disciplines in which he had worked became rather muted, but was never completely forgotten. There is now a renewed and growing interest in Buberes thought, especially in his philosophy of education. This book brings together aspects of Buberes philosophy and educational practice, and explains their significance for peace dialogue and for conflict resolution, both between individuals and communities. Buber's philosophy of dialogue and views on education are pivotal in demonstrating the personal and social benefits of dialogical education as well as the dangers of non-dialogical education. The book will be valuable reading for academics, researchers and postgraduate students interested in Martin Buber, education, peace dialogue and conflict resolution. (shrink)

The principle of employment-at-will (EAW) holds that in the absence of an explicit agreement of contractually binding terms of employment, the employment relationship exists so long as both parties will it to continue. In practice, this means that the employer may terminate the employment relationship at any time, for any reason, thus giving rise to cases of wrongful termination. Just cause policies, on the other hand, require that employers follow both substantive and procedural due process in terminating a person’s employment. (...) Most institutions of higher education, public and private, at least implicitly accept the principle of EAW and carry it out in practice. I argue that because of their heritage of Catholic social thought, Catholic universities are obligated to replace the principle and practice of EAW with a just cause policy. I also point out that the very principles underlying Catholic social thought that lead to a rejection of EAW are principles that any highly educated person of good will should accept. (shrink)

The principle of employment-at-will (EAW) holds that in the absence of an explicit agreement of contractually binding terms of employment, the employment relationship exists so long as both parties will it to continue. In practice, this means that the employer may terminate the employment relationship at any time, for any reason, thus giving rise to cases of wrongful termination. Just cause policies, on the other hand, require that employers follow both substantive and procedural due process in terminating a person’s employment. (...) Most institutions of higher education, public and private, at least implicitly accept the principle of EAW and carry it out in practice. I argue that because of their heritage of Catholic social thought, Catholic universities are obligated to replace the principle and practice of EAW with a just cause policy. I also point out that the very principles underlying Catholic social thought that lead to a rejection of EAW are principles that any highly educated person of good will should accept. (shrink)

This chapter contains sections titled: Asian Students in Changing Australian Educational Contexts The CHC Student: From Deficit to Surplus Value The CHC Student and ‘Deep Learning’ Assumed Values of Western Education ‘Critical Thinking’ and Other ‘Western’ Values Implications for Teachers References.

Two studies examined children’s developing understanding of Aesop’s fables in relation to reading comprehension and to theory of mind. Study 1 included 172 children from Junior Kindergarten through Grade 6 in a school-wide examination of the relation between reading comprehension skills and understanding of Aesop’s fables told orally. Study 2 examined the relation between theory of mind and fables understanding among 186 Junior (4-year-old) and Senior (5-year-old) Kindergarten children. Study 1 results showed a developmental progression in fables understanding with children’s (...) responses becoming increasingly decontextualized as they were able to extract the life lesson. After general vocabulary, passage comprehension predicted fables understanding. Study 2 results showed a relation between young children’s theory of mind development and their understanding of fables. After general vocabulary, second-order theory of mind predicted children’s fables understanding. Findings point to the importance of developing mental state awareness in children’s ability to judge characters’ intentions and to understand the deeper message embedded in fables. (shrink)

This book is perfect for anyone wondering where hope fits into our lives during these troubling times.

Discourses of ‘internationalisation’ of the curriculum of Western universities often describe the philosophies and paradigms of ‘Western’ and ‘Eastern’ scholarship in binary terms, such as ‘deep/surface’, ‘adversarial/harmonious’, and ‘independent/dependent’. In practice, such dichotomies can be misleading. They do not take account of the complexities and diversity of philosophies of education within and between their educational systems. The respective perceived virtues of each system are often extolled uncritically or appropriated for contemporary economic, political or social agendas. Critical thinking, deep learning, lifelong (...) and lifewide learning are heralded as the outcomes of Western education but these concepts are often under‐theorised or lack agreed meanings. Equally fuzzy concepts such as ‘Asian values’ or ‘Confucian education’ are eulogised as keys to successful teaching and learning when Asia prospers economically. They are also used to explain perceived undesirable behaviour such as plagiarism and uncritical thinking when Asian economies do not do so well. We argue that in general, educationists should be aware of the differences and complexities within cultures before they examine and compare between cultures. This paper uses the Confucian‐Western dichotomy as a case study to show how attributing particular unanalysed concepts to whole systems of cultural practice leads to misunderstandings and bad teaching practice. (shrink)

This paper investigates what it is to understand human differences in terms of deficits and examines criticisms of this approach. In the past few decades, across many fields of inquiry and outside the academy there has been a surge of interest in critiquing "the deficit view" of all manner of group differences and deviations from the norm. But what exactly is meant by "deficit view" and related terms when they figure in accounts of human differences? Do critics of the deficit (...) view claim that they are never appropriate or that particular applications of the approach are inappropriate? The aim of this paper is twofold: to identify and articulate some of the conceptual issues at the heart of debates about deficit approaches and to examine how these issues matter. Autism is my focus case. As we will see, many critiques of the deficit view of autism tend to characterize what is problematic about taking a deficit view in terms of the personal and social harm that deficit views can or do effect. One important upshot of my discussion, I argue, is that there is another kind of drawback to deficit thinking that is independent of the deficit view's potential negative personal and social consequences, a drawback that deserves serious consideration and sustained critical attention: in some instances, at least, deficit views impede scientific and philosophical progress in our understanding of the phenomena themselves. Thus, articulating and assessing deficit approaches is of practical and theoretical importance. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

A new edition of this bestseller, the only book to cover this range of ethical issues with attention both to the roundedness and individual integrity of each religious tradition and to focused issues which are of contemporary interest. The format of the book has not changed. It provides for parallel study of the values held by different communities, exploring the ethical foundations of Hinduism, Buddhism, Sikhism, Judaism, Christianity, and Islam. Each section introduces a different religion and sets the wider context (...) within which more specific questions can be asked. Individual topics can be accessed and understood not only within a tradition as a whole but also across traditions through careful indexing. The following topics are then addressed as appropriate to the given traditions: Religious Identity and Authority Personal and Private? Marriage and Family Influence on and Use of Time and Money Quality and Value of Life Questions of Right and Wrong Equality and Difference National Divisions, War and Peace Global Issues Key features * Each section is written by a specialist in that religious tradition, who in some cases is also an 'insider' and in the other cases has worked closely and in a respected and respectful way with members of that tradition. * Individual topics can be accessed and understood not only within a tradition as a whole but also across traditions through careful indexing * Additions to the text include subsections on reproduction, vegetarianism, just war and terrorism; and new material on weapons of mass destruction and pre-emptive strikes and genetic modification. (shrink)

Through the personal stories of managers running global business, this book takes an inside look into the dilemmas of managers who are asked to make profits ethically according to the dictates of their company's ethics code. It examines what companies `think" they are doing to help managers in those situations and how those managers are actually affected. Thanks to the boost from the 1991 Sentencing Guidelines which minimizes penalties for companies with ethics codes caught in ethical wrongdoing, more than 85% (...) of US companies and two thirds of all Canadian companies and half of all European companies now have Codes of Ethics. Yet, over and over, we hear of stories of personal dilemmas and conflicts experienced by individual managers navigating those business waters in other cultures. "Eileen Morgan does an excellent job of mapping the course for navigating the previously uncharted global ethical waters. By identifying best practices, she leads the reader on a journey from Surviving, to Understanding to Knowing the ethical issues that frequently confront international business people. This is a must read for anyone who wants to successfully compete in world markets." -Michael J. Litwin, Executive Vice President, Chief Credit Officer, Heller Financial, Inc. "Eileen Morgan has combined the pragmatic concerns of the individual manager with the moral concerns that come from personal-life history, cultural roots, and corporate ethical culture …This book focuses on the constructive task of formulating and using an "ethical map," and is sure to be a tonic to conscientious managers who want to navigate cross-cultural commerce with integrity. It has done a superb job of creating order out of the complexity of cross-cultural moral experience by insisting that the complexity must be honored and appropriated rather than ignored or suppressed." -Dr. Richard Beauchamp, Professor of Ethics, Christopher Newport University "In this groundbreaking book, Eileen Morgan has provided scores of real-life examples and developed a framework for approaching ethical leadership in international business. This is mandatory reading for anyone involved in global management today...This is an important book on an important subject." -Stephen H. Rhinesmith, Ph.D. Author, A Manager's Guide to Globalization "Eileen Morgan provides us with a much needed roadmap for how to walk the path of ethical leadership with practical feet. She reminds us that ethical decision-making is a critical aspect of every day leadership, and that we can all choose to be 'ethical pioneers' in our companies and our communities. Every leader engaged in global business can benefit from the lessons and stories included in this book." -Christi A. Olson, Ph.D. Chair, Telecommunications Management Department, Golden Gate University "Eileen Morgan's thoughtful analysis of 'ethical capital' should be read by anyone who does business in a global environment…Morgan's book presents the issue clearly, comprehensively and compellingly, demonstrating that ethics is an indispensable aspect of individual leadership and organizational credibility. …It provides a clear roadmap for business leaders who need to communicate their commitment to integrity and accountability to their employees, their partners, and their customer, making their 'ethical capital' one of their most valuable assets." -Nell Minnow, Principal, Lens, The Corporate Governance Investors "Eileen Morgan gives excellent insight into ethical practices. She focuses on business but her insights have general application. This book also describes differences in ethical interpretation that can arise between diverse cultures. Ms. Morgan has made an excellent contribution to understanding the benefit of positive ethical practices." -David C. Lincoln, Sponsor, Lincoln Center for Applied Ethics, College of Business, Arizona State University President, Arizona Oxides, LLC · First in-depth look at how managers in global companies actually bridge the gap between their organizations and their daily decisions · Explains the need for internal and external ethical operations¦and how organizations often create confusion rather than clarity with the label of "ethics". (shrink)

This paper examines the appeal, made by some philosophers, to Wittgenstein’s notion of aspect-blindness in order to better understand autistic perception and social cognition. I articulate and assess different ways of understanding what it means to say that autists are aspect-blind. While more attention to the perceptual dimensions of autism is a welcome development in philosophical explorations of the condition, I argue that there are significant problems with attributing aspect-blindness to autists. The empirical basis for the attribution of aspect-blindness to (...) autists is questionable, but, even if it turns out that future empirical work on autistic perception and social cognition decisively supports the attribution of some forms of aspect-blindness to autists, the descriptive and explanatory fruitfulness of the notion of aspect-blindness is limited in important ways. To better capture autistic experience, we should broaden our framework to include conceptualizing autists as engaging in forms of aspect-perception. (shrink)

The philosopher Ludwig Wittgenstein cites the Gestalt psychologist Wolfgang Koehler almost as often as he cites William James in his posthumously published writings on the philosophy of psychology. Yet, few treatments of the Wittgenstein–Koehler relation in the philosophical literature could be called sustained discussions. Moreover, most of them treat Koehler as a mere whipping boy for Wittgenstein, one more opportunity to criticize the practice of psychologists. This article emphasizes how much the two thinkers agreed, and the extent to which some (...) of Wittgenstein’s work not only agreed with but also has a logical structure parallel to some of Koehler’s text. Both thinkers hold that the theoretician should strive to recognize and resist the impulse to step in and purify, distill, streamline, or exclude phenomena: common, everyday experience for Koehler and common, everyday uses of words for Wittgenstein. They both aim to counteract the tendency to discount and disparage what is ordinary and common. (shrink)

Wolfgang Köhler made the following remark in Gestalt Psychology [1929]: “The ways of real life do not coincide with those of classification, and if, by abstraction, we unite the members of one class, we very probably cut the live bonds of dynamical reality at the same time. Perhaps, the most interesting forms of dynamical context occur between members of altogether different classes” [351]. This paper argues that reflection on Köhler’s remark serves to illuminate how Wittgenstein thought about classification and concepts (...) in his 1940s writings on philosophical psychology. In particular, it provides insight into what is at issue for Wittgenstein in how to characterize concepts connected to seeing and seeing aspects. (shrink)

Summary In his Theory of language, written in 1934, the psychologist Karl Bühler proposes applying the concept of Gestalt, developed at that time in philosophy and psychology, to the study of linguistic phenomena. This paper outlines and critically examines Bühler’s proposal. In particular, this paper highlights the two-sided approach that Bühler takes. Bühler shows that both the sound shape (Gestalt) and phonematic signalment (elements) are required for the recognition of linguistic phenomena. Accordingly, two methods of word recognition can be identified (...) in the speaker and listener. The questions that arise in this context about the content of the perception realized when a word is heard will be briefly presented in this paper. (shrink)

Autistic children do not consistently show conventional signs of social engagement, which some have interpreted to mean that they are not interested in connecting with other people. If someone does not act like they are interested in connecting with you, it may make it difficult to feel connected to them. And yet, some parents report feeling strongly connected to their autistic children. We conducted phenomenological interviews with 13 mothers to understand how they experienced connection with their 5- to 14-year-old nonspeaking (...) autistic children. Mothers of nonspeaking autistic children represent a unique group in which to study connection because their children both may not seem interested in connecting with them and have limited ability to communicate effectively using speech, a common way people connect with each other. The mothers in this study interpreted a range of child behaviors—some unconventional, but many conventional—as signs that their children were interested in connecting with them, (re)framed child behaviors that could undermine connection as caused by factors unrelated to the relationship, and expressed several convictions that may help build and sustain connection in the face of uncertainty about the meaning of their children’s behavior. Even though their autistic children may not consistently act in conventional socially oriented ways, these mothers reported perceiving their children’s behavior as embedded within an emotionally reciprocal relationship. (shrink)

This study explores gratitude as a multidimensional and work-specific construct. Utilizing a sample of 625 employees from a variety of positions in a medium-sized school district in the United States, we developed and evaluated a new measure, namely the Work Gratitude Scale, which encompasses recognized conative, cognitive, affective, and social aspects of gratitude. A systematic, six-phased approach through structural equation modeling was used to explore and confirm the factorial structure, internal consistency, measurement invariance, concurrent, convergent, and discriminant validity of the (...) WGS. The results supported a 10-item measure with three dimensions: “grateful appraisals”, “gratitude toward others”, and “intentional attitude of gratitude”. Thereafter, first-order, second-order, and bifactor confirmatory models were estimated and compared. Work gratitude was found to be best described by a second-order construct with three underlying first-order dimensions. Measurement invariance was supported in relation to gender. Concurrent validity was supported in relation to two existing dispositional gratitude scales, namely the Gratitude Questionnaire and the Gratitude, Resentment, and Appreciation Scale. Convergent validity was supported in relation to the Core Self-Evaluations Scale and the Psychological Capital Questionnaire. Discriminant validity was supported in relation to various demographic factors such as age, gender, occupation, and tenure. The findings support the WGS as a multidimensional measure that can be used in practice to measure overall work-related gratitude and to track the effectiveness of gratitude-related workplace interventions. (shrink)

This study investigated the consistency of the finding that family cohesion and adaptability are significant predictors of adolescent moral thought. To test this, 175 adolescents from a metropolitan population and 146 from an urban fringe population were administered White's revised Moral Authority Scale, Olson et al.'s Family Adaptability and Cohesion Evaluation Scale, and a family demographic questionnaire. A linear relation between family cohesion and family and equality sources of moral authority was found in both samples. However, the significant linear relation (...) between family adaptability and total source influence score found in Sample 1 was not found in Sample 2. This finding might result from the heterogeneity of sociocultural factors across the samples; post hoc analyses suggested that sociocultural factors might play an important moderating role in the relation between family adaptability and adolescent moral thought. (shrink)

The intention of the study was to identify predictable opportunities for teachers to scaffold middle year students’ philosophical learning. Such opportunities were identified in terms of students’ readiness to learn certain behaviours in the context of a ‘community of inquiry’. Thus it was hoped that the project would provide a useful resource for the teaching of philosophy to middle year students by ascertaining how amenable philosophical learning was to this approach. The study investigated the following questions: (i) what are the (...) indicators of the development under the influence of the COI?; (ii) do these indicators cluster in any particular way? and (iii) is it possible to identify any clustering of indicators that suggests developmental bands? (shrink)

The future of Philosophy for Children depends upon at least two factors: shared values with the educational policies of the society in question, and valid and user-friendly tools for monitoring growth in this area. As teachers internalise the requirements of the Victorian Education system policy statements, the use of the pedagogy of the Community of Inquiry, P4C is being recognised as a particularly powerful tool for delivering the outcomes. In addition, appropriate tools for curriculum development, and for the assessment and (...) monitoring of student progress (as critical, creative and caring thinkers) are being developed and circulated within the Department of Education. Thus we proceed with optimism and confidence. (shrink)

My argument will proceed as follows. I will first sketch out the broad internalist case for pitching its normative account of sport in the abstract manner that following Dworkin’s lead in the philosophy of law its adherents insist upon. I will next show that the normative deficiencies in social conventions broad internalists uncover are indeed telling but misplaced since they hold only for what David Lewis famously called ‘coordinating’ conventions. I will then distinguish coordinating conventions from deep ones and make (...) my case not only for the normative salience of deep conventions but for their normative superiority over the abstract normative principles broad internalists champion. (shrink)

This paper examines epistemic injustice in knowledge production concerning autism. Its aim is to further our understanding of the distinctive shapes of the kinds of epistemic injustices against autists. The paper shows how Ian Hacking’s work on autistic autobiography brings into view a form of hermeneutical injustice that autists endure with respect to their firsthand accounts of their experiences of autism. It explores how understanding the distinctive shape of this hermeneutical injustice can help us further appreciate dangers and harms of (...) using interpretive frameworks for autistic experience that neglect autists’ own contributions to the formation of words and concepts for capturing their experiences. In particular, the paper argues that even when autists are included in knowledge production concerning autistic experience, they remain vulnerable to forms of hermeneutical marginalization that can stifle the coming into being of autistic experience. (shrink)