Background: Many people with aphasia and people without brain injury talk to themselves in their heads, i.e., have “inner speech.” Inner speech may be more preserved compared with spoken speech for some people with aphasia and may serve a variety of functions (e.g., emotion regulation), which motivates us to provide a high-fidelity characterization of it. Researchers have used multiple methods to measure this internal phenomenon in the past, which we combine here for the first time in a single study. -/- (...) Aims: We compare performance between individuals with and without aphasia on inner speech tasks that assess inner speech “inthe- moment” to general subjective impressions of inner speech to tease apart the relationship of aphasia severity to inner speech. Methods and Procedures: Twenty people with mild-moderate aphasia and twenty neurotypical controls completed several inner speech tasks, including objective silent rhyme judgements (picture, written, and auditory), subjective reports of inner speech during naming, and subjective rating scales about inner speech experience more generally. -/- Outcomes and Results: In-the-moment inner speech during silent rhyming tasks was associated with aphasia severity only for picture and written rhyming but not auditory rhyming. In-the-moment inner speech reports during silent naming were not associated with aphasia severity, nor were the subjective ratings about general inner speech experience. Individuals with and without aphasia demonstrated a variety of subjective general inner speech experiences, demonstrating heterogeneity of this phenomenon more broadly. -/- Conclusions: Methods of measuring inner speech complement each other and speak to different facets of the inner speech phenomenon, and clinicians and researchers must carefully choose the method(s) that will provide the information about inner speech that they desire. (shrink)

Practice Theory and Education challenges how we think about practice, examining what it means across different fields and sites. It is organised into four themes: discursive practices; practice, change and organisations; practising subjectivity; and professional practice, public policy and education. Contributors to the collection engage and extend practice theory by drawing on the legacies of diverse social and cultural theorists, including Bourdieu, de Certeau, Deleuze and Guattari, Dewey, Latour, Marx, and Vygotsky, and by building on the theoretical trajectories of contemporary (...) authors such as Karen Barad, Yrjo Engestrom, Andreas Reckwitz, Theodore Schatzki, Dorothy Smith, and Charles Taylor. The proximity of ideas from different fields and theoretical traditions in the book highlight key matters of concern in contemporary practice thinking, including the historicity of practice; the nature of change in professional practices; the place of discursive material in practice; the efficacy of refiguring conventional understandings of subjectivity and agency; and the capacity for theories of practice to disrupt conventional understandings of asymmetries of power and resources. Their juxtaposition also points to areas of contestation and raises important questions for future research. Practice Theory and Education will appeal to postgraduate students, academics and researchers in professional practice and education, and scholars working with social theory. It will be of particular interest to those who wish to move beyond the limiting configurations of practice found in contemporary neoliberal, new managerialist and narrow representationalist discourses. ". (shrink)

Two lecture styles were examined to determine which was more effective for enhancing content learning in college students. The same experienced guest lecturer presented information about bipolar disorder (a combination of depression and mania) to college students in human service-related fields. Students in classes assigned to the control group received a standard, didactic lecture. In classes assigned to the experimental group, the presenter began the lecture by informing the students that she had bipolar disorder and enhanced the standard didactic lecture (...) by interspersing descriptions of her personal experiences living with bipolar disorder. Content-specific pre-tests and post-tests developed by the researchers were used to compare acquisition of knowledge about the disorder across groups of students. Results showed that students who received the personal/experiential lecture acquired significantly more knowledge about bipolar disorder than did students who received the standard, didactic lecture. Theories and procedures that may enhance student learning and thinking in related areas are discussed. (shrink)

This paper addresses Foucauldian theory and its usefulness to nursing research. It is written in the form of a discussion between the authors on the merits and liabilities of Foucauldian theory as applied to analyses of nursing. As such, it focuses upon some of the more pertinent critiques of both Foucauldian and postmodern theory. By addressing Foucault from two different positions, the discussion seeks to demonstrate the complexity of Foucauldian theory and warns against oversimplification in its application to nursing research. (...) The authors also argue for an awareness of the strengths and weaknesses of any given theoretical stance. (shrink)

Nursing and nursing practice both construct and are in turn constructed by the context in which they operate. Texts play a central part in that construction. As such, nursing and nursing practice can be considered to represent a reality that is textually mediated. This paper explores the notion of nursing as a textually mediated reality and offers the reader the possibility of engaging in reflection on what implications this has for nursing and their own nursing practice. The analyses provided draw (...) on aspects of die work of both Foucault and Derrida. Foucault's notion of discourse provides a vehicle for die exploration of nursing as textually mediated, as does Derrida's concept of binary oppositions. The paper thus illustrates some of die possibilities afforded nursing by poststructural analyses. In particular it does this by exploring one of the central textual constructions, impacting on die way that nursing and nursing practice are conceptualized, the mind/body binary opposition. (shrink)

How do economists persuade their readers that one policy is superior to another? A glance at the literature on welfare economics quickly provides the answer to this question: Economists enter policy debates armed with mathematical models, evaluating options on the basis of their consequences. Economists typically classify a policy change as a welfare improvement with respect to the status quo if the gain realized by the winners exceeds the harm sustained by the losers. The best policy becomes the one that (...) generates the highest net benefit. (shrink)

Consequentialist reasoning and neoclassical assumptions about perfectly competitive markets encourage business school faculty and students to overlook the role of ethics in a market system. In a perfectly competitive economy, self-interest suffices to bring about a desirable outcome. However, discrepancies between an economist''s assumptions and the realities of a market economy establish a need for business ethics. This essay, written as a lecture for MBA students, first reviews Pareto optimality as an argument in favor of market allocations. It then uses (...) the discrepancies between actual and hypothetical markets to derive a Rawlsian duty of civility. This neoclassical case for business ethics requires individuals to avoid exploiting the defects that are inevitable in any social structure. (shrink)

Might traditional Chinese thought regarding creativity not just influence, but also enrich, contemporary European thought about the same? Moreover, is it possible that traditional Chinese thought regarding creativity might enrich contemporary thought both in a more broad, holistic sense, and more specifically regarding the nature and role of creativity as it pertains to scientific inquiry? In this paper, I elucidate why the answer to these questions is: yes. I explain in detail a classical Chinese conception of creativity rooted in Zhuangist (...) philosophy and which centrally involves spontaneity engendered by embracing yóu遊, or “wandering”, rather than novelty or originality. I then illustrate how this conception of creativity can be used to enrich contemporary thought regarding the nature and role of creativity both in general and as it pertains to scientific inquiry in particular, as well as how to engender creativity, by arguing that it might allow us to: i) more easily remove what is frequently an obstacle to creativity, and; ii) better understand creative agents as being more intimately connected with, and as processes within and products of, their environments. Finally, I conclude by briefly remarking on how exploring various cultural perspectives on creativity promises to help us to better comprehend and promote creativity, by encouraging us to become more creative about creativity itself. (shrink)

Textual portrayals of nursing can be ‘read’ from a number of possible viewing positions, which play a very real part in the way that our reality is constructed and understood. The image depends on which viewing position is chosen by or constructed for the viewer, and how the viewer interacts with that position. Thus without the viewer the image is incomplete. This paper is a beginning exploration of the nature of texts diat portray nursing, and what Kaplan has termed the (...) ‘delicate negotiation’ between the reader and the text in producing, in this case, understandings of nursing. Consequently die discussion focuses on how texts represent nursing, not in terms of what they portray, but how understandings of that portrayal are arrived at. This is to move exploration of portrayals of nursing from the descriptive to the discursive realm. In so doing the aim is to begin to explore and uncover the way in which we are positioned, and position ourselves, as readers of portrayals of nursing in text. (shrink)

Doubt is often considered to be an enemy of creativity. But, might it be its friend, too? We see, in the Zhuangzi, a number of explorations that point toward an interesting affirmative answer to this question. To explain how the text can be interpreted as suggesting such an answer, this paper proceeds in two parts. First, in section one, I clarify what is meant by “doubt” for the purposes of this paper, as well as several ways in which it can (...) be directed toward its relevant target: entire perspectives. Following that, in section two, I outline a conception of creativity suggested by aspects of the Zhuangzi, and explain how doubt can engender creativity, as well as a few reasons that this matters. I then close by briefly discussing two caveats. (shrink)

Drawing from cross-cultural work on creativity undertaken within philosophical psychology, as well as contemporary commentaries on the philosophy of the Zhuangzi, this article motivates a conception of creativity that emphasizes spontaneity and adaptivity—rather than novelty or originality—engendered by embracing you 遊 (“wandering”). It argues that this approach to creativity can enable us to understand certain forms of religious experiences, especially those related to grief and bereavement, as creative in a sense that is compatible with both: i) views that emphasize the (...) capacity of religious experiences to connect us with something supernatural, immaterial, or non-physical and, ii) views that emphasize the capacity of religious experiences to connect us with something natural, material, or physical. Additionally, it elaborates how these reflections might pave the way for further cross-cultural inquiries—empirical and otherwise—into the nature and value of religious experience. (shrink)

Autistic people, and other community stakeholders, are gaining increasing recognition as valuable contributors to autism research, resulting in a growing corpus of participatory autism research. Yet, we know little about the ways in which stakeholders practice and experience community engagement in autism research. In this study, we interviewed 20 stakeholders regarding their experiences of community engagement in Australian autism research. Through reflexive thematic analysis of interview data, we generated four themes. First, our participants perceived academia as an “ivory tower,” disconnected (...) from community members’ lives and priorities. Second, our participants identified that different stakeholders tended to hold different roles within their research projects: academics typically retained power and control, while community members’ roles tended toward tokenism. Third, our participants spoke of the need to “bridge the gap” between academia and the community, highlighting communication, accessibility, and planning as key to conducting effective participatory research. Lastly, participants emphasized the changing nature of autism research, describing participatory research as “the way of the future.” Our findings reflect both the progress achieved to date, and the challenges that lie ahead, as the field advances toward genuine co-production of autism research. (shrink)

This paper explores the possibility that Zhuangzi can be fruitfully interpreted as a fictionalist. It proceeds in four parts. Part one discusses two distinct and very general types of fictionalism—force and content—that might prove useful for an interpreter of the Zhuangzi. The former type of view would have it that the expressions in question—that is, the expressions that Zhuangzi is held to advocate using and interpreting non-literally—are not best seen as used in a way that aims at, e.g., truth, whereas (...) the latter type of view would have it that the expressions in question are best seen as used in a way that aims at truth, if in a non-literal fashion. Part two surveys evidence in favor of the claim that Zhuangzi can be interpreted in terms of one or the other of these two types of fictionalism and argues that he is better characterized as endorsing a version of the former. Part three explains how interpreting Zhuangzi as a fictionalist can help to resolve notable tensions in the text and briefly explores a few additional merits of this reading of the Zhuangzi: namely, that it can give us a clearer idea of what Zhuangzi’s positive project is, unify seemingly disparate scholarly interpretations of it, and reconcile objectivist and non-objectivist strands in his work. Finally, part four concludes by gesturing toward how the interpretation proposed here might bring the Zhuangzi into productive dialogue with two longstanding philosophical questions: specifically, the question of how we should respond to skeptical arguments, and the question of how aesthetic features of works of art—and in particular, literature—might be related to their cognitive or epistemic value. (shrink)

Across a variety of religious and philosophical traditions, it is common to think that it is possible that God defies all description. This presents a problem, however, as the claim that God defies all description itself appears to describe God. Drawing on multiple religious and philosophical traditions, this paper proposes an addition to the pragmatic stock of approaches to this problem. The proposal is that apophatic utterances are best interpreted—at least in the first instance—as invitations to engage the world aesthetically (...) and creatively, as an act of faith. Their goal is principally to motivate us to act in ways that will allow us to appreciate the extraordinary or divine, rather than to, say, believe that some proposition regarding the extraordinary or divine is true. (shrink)

One challenge involved in integrating so-called ‘non-Western’ philosophies into ‘Western’ philosophical discourse concerns the fact that non-Western philosophical texts frequently differ significantly in style and approach from Western ones, especially those in contemporary analytic philosophy. But how might one bring texts that are written, for example, in a literary, non-expository style, and which do not clearly advance philosophical positions or arguments, into constructive dialogue with those that do? Also, why might one seek to do this in the first place? This (...) paper addresses these questions by means of a case study involving the Daoist classic, theZhuangzi.L’un des défis posés par l’inclusion des soi-disant philosophies «non-occidentales» dans le discours de la philosophie «occidentale» a trait au fait que plusieurs textes philosophiques non-occidentaux diffèrent de façon significative, en termes de style et d’approche, des textes occidentaux, principalement ceux issus de la philosophie analytique contemporaine. Comment établir un dialogue constructif entre des textes écrits de façon littéraire, qui n’ont pas l’allure d’un exposé et qui n’avancent pas clairement des positions ou des arguments philosophiques et des textes qui, au contraire, prennent la forme d’un exposé avançant des positions ou des arguments? Pourquoi, de prime abord, voudrait-on ouvrir un tel dialogue? Cet article pose ces questions par le biais de l’étude du cas du classique taoïste, leZhuāngzǐ. (shrink)

El texto es una traducción de la conferencia que Hannah Arendt dió en la Rand School of Social Science en 1962. Retoman importancia sus palabras en torno al argumento del analísis filosófico de la técnica y especialmente frente a producciones cinematográficas como Oppenheimer y nuevas tecnologías como la inteligencia artificial y los drones usados en la invasión a Ucrania.

This article explores how aspects of traditional Chinese thought regarding creativity can influence and enrich contemporary thought about related topics: specifically, how creativity can be construed as an epistemic or intellectual virtue, and the benefits of considering it as such. It proceeds in three parts. First, I review a conception of creativity suggested by aspects of the Zhuangzi that centrally involves forms of spontaneity and adaptivity engendered by embracing you 遊, or “wandering”, contrasting it with more conventional conceptions of creativity (...) that emphasize novelty or originality. Second, I explain how this conception of creativity illuminates how creativity can be an epistemic virtue of a surprising sort: one that concerns a disposition to—borrowing an expression from Chris Fraser—“ride along with things”. This “riding along” is ironically engendered by letting go of what David Wong has characterized as “the obsession with being right”, about which the Zhuangzi expresses concern. I argue that, while this conception of creativity eschews fixed goals, including epistemically-oriented goals like apprehending truth or developing knowledge, there are nevertheless good reasons to count creativity (so understood) as an epistemic virtue. Third, I connect these explorations with current conversations (begun by Matthew Kieran and C. Thi Nguyen) that already treat creativity or, relatedly, play as an epistemic or intellectual virtue, and explore how engaging the Zhuangzi in the manner outlined promises to help extend them. (shrink)

The rehabilitation of aesthetics that is undertaken by Jacques Rancière for a thinking of both art and politics is as stylistically refreshing as it is philosophically appealing. The combination of vast scholarship and lively polemic that underpins all his analyses also lends his celebration of democracy, equality and humanity a persuasiveness that is difficult to resist. This paper examines how Rancière’s understanding of “the aesthetics of politics” differs from that of Walter Benjamin, especially in terms of Benjamin’s elaboration of the (...) change sustained by “experience” in modernity. It considers how reading a prose poem by Baudelairethrows into relief what is at stake in this difference. (shrink)

The rehabilitation of aesthetics that is undertaken by Jacques Rancière for a thinking of both art and politics is as stylistically refreshing as it is philosophically appealing. The combination of vast scholarship and lively polemic that underpins all his analyses also lends his celebration of democracy, equality and humanity a persuasiveness that is difficult to resist. This paper examines how Rancière’s understanding of “the aesthetics of politics” differs from that of Walter Benjamin, especially in terms of Benjamin’s elaboration of the (...) change sustained by “experience” in modernity. It considers how reading a prose poem by Baudelairethrows into relief what is at stake in this difference. (shrink)

A central concern of economics is how society allocates its resources. Modern economies rely on two institutions to allocate: markets and governments. But how much of the allocating should be performed by markets and how much by governments? This collection of readings will help students appreciate the power of the market. It supplements theoretical explanations of how markets work with concrete examples, addresses questions about whether markets actually work well and offers evidence that supposed "market failures" are not as serious (...) as claimed. Featuring readings from Hayek, William Baumol, Harold Demsetz, Daniel Fischel and Edward Lazear, Benjamin Klein and Keith B. Leffler, Stanley J. Liebowitz and Stephen E. Margolis, and John R. Lott, Jr., this book covers key topics such as: • Why markets are efficient allocators • How markets foster economic growth • Property rights • How markets choose standards • Asymmetric Information • Whether firms abuse their power • Non-excludable goods • Monopolies The selections should be comprehended by undergraduate students who have had an introductory course in economics. This reader can also be used as a supplement for courses in intermediate microeconomics, industrial organization, business and government, law and economics, and public policy. (shrink)