This article explores the philosophy of Alain Badiou from the vantage point of the concepts of the localization, delocalization, and relocalization of the void as thematized through literary arts, religion, emancipatory politics, and the subject of psychoanalysis. In short, these moments around the void characterize the processes through which truth is processed and seen through their full realization by a philosophical engagement across the various conditions in which these truths occur. The localization of a void is the naming of an (...) indiscernible element that is incommensurable to the rubric of constructible knowledge, sense and meaning which could saturate the space of truth. Thus, the naming that localizes the void acts as a subtraction of the invariant in the variance of situation such that across various points in space and time, we are still able to subtract the universal as the invariant not just as the fidelity to the localized truth but also as the resurrection of truth upon its relocalization at a different place and a different time. At its core, this article is concerned with truth, why truth is persistent, and why we have to struggle to articulate the truth that we are trying to be faithful to again and again with each instance that truth risks being covered-over and obscured. (shrink)

El presente artículo intenta dar cuenta de la función constructiva del doblez, la contradicción y la inversión en Alcestis de Eurípides. Para ello, define los principales términos en discusión, explora la obra en busca de sus manifestaciones y señala por qué los múltiples elementos contradictorios de esta tragedia, lejos de ser distracciones o descuidos, ponen en primer plano -y de un modo que habría sido impensable en un discurso monológico- la complejidad del universo narrativo e ideológico de Eurípides. This article (...) sets out to tackle the constructive function of the fold, the contradiction and the inversion in Euripides' Alcestis. To this end, it defines the main terms under consideration, explores the tragedy in search of their manifestations, and indicates why the manifold contradictory elements present in the play, far from being distractions, underline the complexity of Euripides' ideological and narrative universe. (shrink)

En este artículo, nos preguntamos si es pertinente un análisis del personaje de Medea de Eurípides, y más concretamente, de su filicidio, a la luz de la doctrina aristotélica de la acción. Resulta dudoso, y quizás equívoco, hablar de "responsabilidad" (en sentido aristotélico) en el caso de la heroína, ya que sus motivaciones, como las de todo héroe trágico, tienen un doble signo: enfrentado a una ἀνάγκη superior, también desea lo que está forzado a hacer. Además, Medea no es una (...) mujer común: es un personaje ontológicamente complejo que participa, más de lo que frecuentemente se ha enfatizado, del plano divino. In this article we wonder if it is pertinent to analyse the character of Euripides' Medea and, more precisely, her filicide, in the light of Aristotle's doctrine of action. With regard to the heroine, it is doubtful and perhaps confusing to talk about "responsibility" (in Aristotelian terms) because her motivations, as all tragic heroes', are two-sided: faced to a superior ἀνάγκη he wants what he is forced to do as well. In addition, Medea is not an ordinary woman: she is an ontologically complex character that has a share in the divine level, a share which is more crucial than what has usually been emphasized. (shrink)

Este artículo pretende dar cuenta del rol de los libros, los copistas y la circulación de textos en la obra de Libanio, y especialmente en su Autobiografía. Sobre la base de las referencias a la cultura libresca, por lo demás, se establecen vínculos con la cultura griega anterior, en particular con la segunda sofística; contemporánea y cristiana; y posterior, de los períodos medio y tardo-bizantino. This article tackles the role of books, scribes and text circulation in the oeuvre of Libanius, (...) especially in his Autobiography. On the basis of his references to scriptorial culture, I underline his links to previous Greek culture -mainly to the Second Sophistic -; to contemporary Christian paideia; and to later Byzantine erudition. (shrink)

O presente trabalho toma como objeto de investigação o pensamento de Simone Weil. A filósofa francesa, deixando de lado um imperativo acadêmico, típico da filosofia do século XIX, reclama para si o assombro, o espanto, aquilo que no início, ou seja, nos primórdios da filosofia grega, possibilitou a emergência do filosofar. A marca de seu pensamento é evidenciada mais pela emoção do que pelo exercício racional. Assim, procuramos apresentar, neste estudo, a maneira como o sofrimento, enquanto pathos, constitui (...) a fonte do pensamento da autora, capaz de captar a essência do homem. O breve itinerário destaca, a princípio, utilizando a reflexão de Heidegger, a noção de pathos e percorre a partir daí, a particularidade do sofrimento destacando a noção violência e de força para chegar, finalmente, a realidade do malheur como elemento mais original no entendimento daquilo que é reservado à Filosofia como instância que pode compreender a condição humana. (shrink)

In Sociedades americanas en 1828, Simón Rodríguez describes and supports a republican attempt as a new way of government. Aware of the problem his project meant and warned against the accusation of being an utopian, he claims that the social republic would not be an utopia, as Tomas Moro imagined about, but the opportunity for the republics in South America to be the good place for an authentic social life. On the grounds that are described above, this paper examines analytically (...) and critically the relationships between republic and utopia in Simon Rodriguez. (shrink)

In Sociedades americanas en 1828, Simón Rodríguez describes and supports a republican attempt as a new way of government. Aware of the problem his project meant and warned against the accusation of being an utopian, he claims that the social republic would not be an utopia, as Tomas Moro imagined about, but the opportunity for the republics in South America to be the good place for an authentic social life. On the grounds that are described above, this paper examines analytically (...) and critically the relationships between republic and utopia in Simon Rodriguez. (shrink)

El análisis propuesto en este texto señala que, en el proceso de imaginar y hacer posible la nación moderna en la América hispánica, el Libertador Simón Bolívar invocó el origen cívico y revolucionario de los nacientes Estados, y no la uniformidad etnocultural. En este aspecto, su postura fue radicalmente moderna y antigenealógica, en tanto afirmó que la unidad del carácter que supone la nación como comunidad política no tiene que coincidir, necesariamente, con los límites de las nacionalidades. Este artículo (...) class='Hi'>toma como referencia el Discurso de Angostura, pronunciado por el Libertador en 1819, para mostrar que, al momento de construir esa gran nación que se debía llamar Colombia, Bolívar apeló a premisas políticas y territoriales, y no a los presupuestos nacionalistas de igualdad lingüística, racial o cultural. En tal sentido, su propuesta constitucional se inscribe en la tradición del patriotismo republicano y el ideal de la nación de ciudadanos. (shrink)

Este trabajo se propone examinar algunas características de la máscara del coquus en el corpus plautino. En primer término, se estudia el modo en que este personaje, a partir de las referencias al castigo físico y a la pasividad sexual, es construido como un cuerpo subordinado al servicio de otros. Luego, se consideran sus apariciones como ladrón y como proveedor de placeres corporales. Proponemos que la forma en que los cocineros son representados en la palliata de Plauto pone en evidencia (...) el vínculo que la axiología republicana establece entre actores sociales subalternos, corporalidad y amenaza a los mores maiorum. This paper examines some characteristics of the coquus mask in the plautine corpus. First, we study how this character, from references to physical punishment and sexual passivity, is built as a subordinate body to the service of others. Then, we consider his appearances as a thief and a provider of bodily pleasures. We propose that the way cooks are represented in Plautus' palliata shows us the link established by Republican axiology between subaltern social actors, body and threat to mores maiorum. (shrink)

This is a book that no one with a serious interest in the spiritual life can afford to be without.

_Gravity and Grace_ shows Weil's religious thoughts and ideas, drawn from many sources - Christian, Jewish, Indian, Greek and Hindu - and focusing on suffering and redemption. It brings the reader face to face with the profoundest levels of existence as Weil explores the relationship of the human condition to the realm of the transcendent.

Emerging from thought-provoking discussions and correspondence Simone Weil had with the Reverend Father Perrin, this classic collection of essays contains her most profound meditations on the relationship of human life to the realm of the transcendant.An enlightening introduction by Leslie Fiedler examines Weil's extraordinary roles as a philosophy teacher turned mystic. "One of the most neglected resources of our century ", Waiting for God will continue to influence spiritual and political thought for centuries to come.

A work first published in English in 1951, _Waiting on God _forms the best possible introduction to the work of Simone Weil, for it brings us into direct contact with this amazing personality, at once so pure, so ardent, so utterly sincere, yet normally so reserved that only her closest friends guessed the secrets of her inner life. The first part of the book concerns her letters written to the Reverend Father Perrin, O.P., who befriended her at Marseilles and, (...) the only priest she knew, became her intimate friend. The second part of the book concerns essays and reflections on such subjects as education, human affliction and the love of God, prayer, and forms of the implicit love of God. (shrink)

The purpose of socially responsible investing (SRI) is to: (1) allow investors to reflect their personal values and ethics in their choices, and (2) encourage companies to improve their ethical, social, and environmental performance. In order to achieve these ends, the means SRI fund managers employ include the use of negative screening, or the exclusion of companies involved in "sinful" industries. We argue that there are problems with this methodology, both at a theoretical and at a practical level. As a (...) consequence, current SRI offerings cannot accurately reflect the values and ethical beliefs they propose to represent. Moreover, the use of a priori criteria is potentially misleading, as we show by discussing examples of glue and wine making. Applying this flawed approach SRI funds fail to influence the direction of the firms they deem most in need of redirecting. Rather than engaging in the simple a priori assumption that some industries are "saints" while others are "sinners" (Freeman, 2007) we suggest a new framework upon which the SRI screening methodology could be grounded. Embracing the philosophical tradition of American pragmatism, we suggest that SRI methodology could be improved by engaging in an analysis based on (1) the actual impacts of the company's products and services, (2) the company's relationships with its specific, real stakeholders, and (3) the contingent environment (social, economic, political, legal, and cultural) in which the business operates. (shrink)

Introducing the Selected Works of Simone Weil Some of Simone Weil's most important thinking was done through the medium of her notebooks. She used them in several inter-related ways. First, she used them to note things she had read and was researching. Far more often, they were workbooks where she worked through her ideas. Many of the ideas in her completed essays can first be found in her notebooks, and thus the notebooks are invaluable for adding context and (...) nuance along with a sense of development to the reading of those later essays. Finally, her notebooks simply contain Weil's aphoristic writing at its best in its most striking presentation. For that reason alone, the last two notebooks, which she wrote while in New York and London in 1942-43, published in French as "La Connaissance surnaturel" have been read as books of great wisdom. This volume also includes her first notebook from the year 1934, not long after her time in the factory and its subject matter reflects this period in her life. (shrink)

In Reasonable Democracy, Simone Chambers describes, explains, and defends a discursive politics inspired by the work of Jürgen Habermas. In addition to comparing Habermas's ideas with other non-Kantian liberal theories in clear and accessible prose, Chambers develops her own views regarding the role of discourse and its importance within liberal democracies. Beginning with a deceptively simple question—"Why is talking better than fighting?"—Chambers explains how the idea of talking provides a rich and compelling view of morality, rationality, and political stability. (...) She considers talking as a way for people to respect each other as moral agents, as a way to reach reasonable and legitimate solutions to disputes, and as a way to reproduce and strengthen shared understandings. In the course of this argument, she defends modern universalist ethics, communicative rationality, and what she calls a "discursive political culture," a concept that locates the political power of discourse and deliberation not so much in institutions of democratic decision-making as in the type of conversations that go on around these institutions. While discourse and deliberation cannot replace voting, bargaining, or compromise, Chambers argues, it is important to maintain a background moral conversation in which to anchor other activities. As an extended case study, Chambers examines the conversation about language rights that has been taking place for more than twenty years in Quebec. A culture of dialogue, she shows, has proved a positive and powerful force in resolving some of the disagreements between the two linguistic communities there. (shrink)

En 1933-1934, Simone Weil était professeur à Roanne. Dans un petit pavillon isolé au fond d'un parc, sur l'herbe ou sous la neige, elle enseigna alors la philosophie à quelques élèves. On découvrira ici, à travers les notes recueillies par une de ces jeunes filles, ce que furent ces leçons, véritables entretiens socratiques. Le lecteur y reconnaîtra l'unité profonde de Simone Weil dont la vie brève fut intensément consacrée à la recherche de la vérité.

A work first published in English in 1951, Waiting on God forms the best possible introduction to the work of Simone Weil, for it brings us into direct contact with this amazing personality, at once so pure, so ardent, so utterly sincere, yet normally so reserved that only her closest friends guessed the secrets of her inner life. The first part of the book concerns her letters written to the Reverend Father Perrin, O.P., who befriended her at Marseilles and, (...) the only priest she knew, became her intimate friend. The second part of the book concerns essays and reflections on such subjects as education, human affliction and the love of God, prayer, and forms of the implicit love of God. (shrink)

Today’s exponential advancement of information and communication technologies is reconfiguring participatory urban development practices. The use of digital technology implies new forms of decentralised governance, collaborative knowledge production, and social activism. The digital transformation has the potential to overcome shortcomings in citizen participation, make participatory processes more deliberative, and enable collaborative approaches for making cities. While digital tools such as digital mapping, e‐participation platforms, location‐based games, and social media offer new opportunities for the various actors and may act as a (...) catalyst for renegotiating urban space and collective goods, digitalisation can also perpetuate or even attenuate existing inequalities and exclusion. This editorial introduces the thematic issue “Citizen Participation, Digital Agency, and Urban Development” which focuses on the trajectories and (dis)continuities of citizen participation through digitalisation and elaborates this with examples from Europe and Asia on how the digital transformation impacts, challenges, or reproduces hegemonic power relations in urban development. (shrink)

_Oppression and Liberty_ is one of Simone Weil's most important books on political theory.Here she discusses political and social oppression, its permanent causes, the way it works and its contemporary forms. Simone Weil's writings on oppression and liberty continue to be as valid and thought-provoking today as they were in her lifetime.

My interest in this chapter is to investigate this crossroad as applied to mental properties, considered powers. In particular, I scrutinize the possibility of taking the phenomenal property of feeling pain as a complex power or disposition. This possibility comes in handy in discussing panpsychism, the view that the ultimate elements of reality are phenomenal properties, which would ground physical properties as well.

A distorted representation of one's own body is a diagnostic criterion and core psychopathology of both anorexia nervosa (AN) and bulimia nervosa (BN). Despite recent technical advances in research, it is still unknown whether this body image disturbance is characterized by body dissatisfaction and a low ideal weight and/or includes a distorted perception or processing of body size. In this article, we provide an update and meta-analysis of 42 articles summarizing measures and results for body size estimation (BSE) from 926 (...) individuals with AN, 536 individuals with BN and 1920 controls. We replicate findings that individuals with AN and BN overestimate their body size as compared to controls (ES= 0.63). Our meta-regression shows that metric methods (BSE by direct or indirect spatial measures) yield larger effect sizes than depictive methods (BSE by evaluating distorted pictures), and that effect sizes are larger for patients with BN than for patients with AN. To interpret these results, we suggest a revised theoretical framework for BSE that accounts for differences between depictive and metric BSE methods regarding the underlying body representations (conceptual vs. perceptual, implicit vs. explicit). We also discuss clinical implications and argue for the importance of multimethod approaches to investigate body image disturbance. (shrink)

Contemporary socio-political issues often seen as socially controversial and highly politicised topics, such as anthropogenic climate change, public scepticism over preventive public health measures during pandemics such as COVID-19, and Indigenous sovereignty, lands rights, and ways of knowing, being and doing, highlight the need for education to address such issues more effectively. Controversial issues do not exist in isolation. They are connected to questions of order, interpretation, meaning-making, ethics, and why and how we live, i.e., to philosophical questions. We argue (...) that philosophical inquiry is essential for dealing with controversial topics in the classroom. However, we point to the need for teachers to understand the role of the community of inquiry in addressing such topics. This has implications for teacher preparation. We, therefore, examine John Dewey’s use of experiential education to argue for rethinking teacher preparation, especially when dealing with controversial topics which point to the need for greater emphasis on how best to engage with them philosophically. To this end, we will argue in favour of a reconstruction of educational philosophy, specifically the community of inquiry, by integrating a Deweyan inspired place-based education that emphasises environment, experience, and social reconstruction learning. (shrink)

Courses on ethics and technology have become compulsory for many students at the three Dutch technical universities during the past few years. During this time, teachers have faced a number of didactic problems, which are partly due to a growing number of students. In order to deal with these challenges, teachers in ethics at the three technical universities in the Netherlands — in Delft, Eindhoven and Twente — have developed a web-based computer program called Agora (see www.ethicsandtechnology.com). This program enables (...) students to exercise their ethical understanding and skills extensively. The program makes it possible for students to participate actively in moral reflection and reasoning, and to develop the moral competencies that are needed in their later professional practice. The developers of the program have tried to avoid two traps. Firstly, they rejected, from the outset, a cookbook style of dealing with ethical problems that applied ethics is often taken to be and, secondly, they wanted to design a flexible program that respects the student’s as well as the teacher’s creativity, and that tries to engage students in moral reflection. Agora meets these requirements. The program offers possibilities that extend beyond the requirements that are usually accepted for case-exercises in applied ethics, and that have been realised in several other computer models for teaching ethics. In this article, we describe the main considerations in the development of Agora and the features of the resulting program. (shrink)

The European Union Commission’s whitepaper on Artificial Intelligence proposes shaping the emerging AI market so that it better reflects common European values. It is a master plan that builds upon the EU AI High-Level Expert Group guidelines. This article reviews the masterplan, from a culture cycle perspective, to reflect on its potential clashes with current societal, technical, and methodological constraints. We identify two main obstacles in the implementation of this plan: the lack of a coherent EU vision to drive future (...) decision-making processes at state and local levels and the lack of methods to support a sustainable diffusion of AI in our society. The lack of a coherent vision stems from not considering societal differences across the EU member states. We suggest that these differences may lead to a fractured market and an AI crisis in which different members of the EU will adopt nation-centric strategies to exploit AI, thus preventing the development of a frictionless market as envisaged by the EU. Moreover, the Commission aims at changing the AI development culture proposing a human-centred and safety-first perspective that is not supported by methodological advancements, thus taking the risks of unforeseen social and societal impacts of AI. We discuss potential societal, technical, and methodological gaps that should be filled to avoid the risks of developing AI systems at the expense of society. Our analysis results in the recommendation that the EU regulators and policymakers consider how to complement the EC programme with rules and compensatory mechanisms to avoid market fragmentation due to local and global ambitions. Moreover, regulators should go beyond the human-centred approach establishing a research agenda seeking answers to the technical and methodological open questions regarding the development and assessment of human-AI co-action aiming for a sustainable AI diffusion in the society. (shrink)

Trabajo intelectual y trabajo manual -- La historia de la filosofía en la enseñanza de la filosofía -- Sobre el estoicismo -- La concepción de tiempo en el libro XI de las Confesiones de San Agustín -- Sobre la muerte.

As the purpose of this book is to open dialogue, we draw no conclusions. Instead, reflecting on the theoretical and practical implications that arise from each chapter, we offer some reflection through an exploration of the ways in which Australia has broadened discussions on P4C. In addition, we situate our discussion in contemporary global issues relevant to education and schooling: gender stereotyping, bias and language; Aboriginal philosophy; environmental education; and sexuality, adolescence and discrimination. As a community of children, adolescents and (...) adults, philosophers and educators, as well as citizens, we have an opportunity to contribute educationally to an inquiring society. (shrink)

_Oppression and Liberty_ is one of Simone Weil's most important books on political theory.Here she discusses political and social oppression, its permanent causes, the way it works and its contemporary forms. Simone Weil's writings on oppression and liberty continue to be as valid and thought-provoking today as they were in her lifetime.

Education as identity formation in Western-style liberal-democracies relies, in part, on neutrality as a justification for the reproduction of collective individual identity, including societal, cultural, institutional and political identities, many aspects of which are problematic in terms of the reproduction of environmentally harmful attitudes, beliefs and actions. Taking a position on an issue necessitates letting go of certain forms of neutrality, as does effectively teaching environmental education. We contend that to claim a stance of neutrality is to claim a position (...) beyond criticism. In the classroom this can also be an epistemically damaging position to hold. To further explore the problem of neutrality in the classroom, and to offer a potential solution, we will look to the philosophical community of inquiry pedagogy, and advocate for the addition of place-based education; a form of experiential education that promotes learning in local communities in which the school is situated, each with its own history, culture, economy and environment. However, how we understand ‘place’ is fundamental to understanding the potential of place-based education in giving students a ‘sense of place’—how they perceive a place, which includes place attachment and place meaning. To this end, we look to Indigenous understandings of Place and social reconstruction learning to inform place-based pedagogies. Doing so, we hold, opens a pathway to ethical education. (shrink)

The struggle to become lucid is at the heart of The Myth of Sisyphus. To understand the absurd is to understand that the fit between our conception of the world and the world itself is fraught with uncertainty; lucidity is the elucidation of the absurd. To be lucid is to revolt against the type of certainty that leads to suffering; to revolt against philosophical suicide. Camus teaches us the intellectual humility that stays hands; there is no reasoning that justifies suffering. (...) If it is granted that the ability to recognise and respond to our own and others suffering is an important part of being human, and the task of education is to develop humans, then lucidity, in so far as it holds promise for the development of such an ability, has the potential to contribute positively to education. (shrink)

We argue that to face climate change, all education, from kindergarten to tertiary, needs to be underpinned by environmental education. Moreover, as a site of reframing, education when coupled with philosophy is a possible site of influencing societal reframing in order to re-examine our relations to nature or our natural environment. However, we contend that as philosophy has been largely absent from curricula, it is vital to redress this issue. Further, the environment cannot be viewed simply as subject matter for (...) study but, reconceptualised in the Indigenous sense as Place. Only in this way can we overcome the human-nature divide. We conclude that educators must look for what Plumwood calls ‘experiences that do not fit the dominant story’ to disrupt an important link in the chain of climate change by developing ‘traitorous identities’ able to challenge the dominant culture. (shrink)

In this paper, I interview Francesca De Vecchi (Full Professor of Theoretical Philosophy in Vita-Salute San Raffaele University) about her qualitative ontology and its social and normative implications. If at the foundation of our lifeworld there are significantly qualitative experiences, phenomenology can investigate the most important contemporary issues, such as gender disparity, socio-virtuality depersonalizations and political urgencies.

Although developmental dyslexia (DD) is frequently associate to a phonological deficit, the underlying neurobiological cause remain undetermined. One prominent hypothesis suggests a specific deficit in magnocellular-dorsal (M-D) pathway. Here we investigated the visual M-D and parvocellular-ventral (P-V) pathway in dyslexic and in chronological age and IQ-matched normally reading children by measuring dynamic (frequency doubling illusion) and static stimuli sensibility, respectively. A specific deficit in M-D task was found. Importantly, the M-D deficit was selectively shown in poor phonological decoders. M-D deficit (...) appears to be frequent because 75% of poor pseudo-word readers were at least 1 SD below the mean of the controls. Finally, a replication study by using a new group of poor phonological decoders and reading level controls suggests a possible role of M-D deficit in DD. These results showed that a M-D deficit might impair the sub-lexical mechanisms that are critical for reading development. The possible link between these findings and the oscillatory “temporal sampling” framework is discussed. (shrink)

Philosophy and theology have long harboured contradictory views on spiritual practice. While philosophy advocates the therapeutic benefits of daily meditation, the theology of grace promotes an ideal of happiness bestowed with little effort. As such, the historical juxtaposition of effort and grace grounding modern spiritual exercise can be seen as the essential tension between the secular and sacred. In Effort and Grace, Simone Kotva explores an exciting new theory of spiritual endeavour from the tradition of French spiritualist philosophy. Spiritual (...) exercise has largely been studied in relation to ancient philosophy and the Ignatian tradition, yet Kotva's new engagement with its more recent forms has alerted her to an understanding of contemplative practice as rife with critical potential. Here, she offers an interdisciplinary text tracing the narrative of spiritual exertion through the work of seminal French thinkers such as Maine de Biran, Félix Ravaisson, Henri Bergson, Alain (Émile Chartier), Simone Weil and Gilles Deleuze. Her findings allow both secular philosophers and theologians to understand how the spiritual life can participate in the contemporary philosophical conversation. (shrink)

The techno-moral scenarios approach has been developed to explore the interplay between technology, society and morality. Focused on new and emerging sciences and technologies, techno-moral scenarios can be used to inform and enhance public deliberation on the desirability of socio-technical trajectories. The article presents an attempt to hybridise this scenario tool, complementing the focus on ethics with an explicit acknowledgement of the multiple meanings of responsibility and of the plurality of its regimes, i.e. the institutional arrangements presiding over the assumption (...) and assignment of responsibilities. We call this integrated technique ‘rTMS’ to stress the continuity with the original technique and, at the same time, to highlight the additional element we aim to develop: responsibility. The article describes this approach and illustrates a loosely standardised procedure that can be used to organise and conduct public engagement workshops based on rTMS. (shrink)

ABSTRACTSkepticism about citizen competence is a core component of Christopher H. Achen and Larry M. Bartels’s call, in Democracy for Realists, for rethinking our model of democracy. In this paper I suggest that the evidence for citizen incompetence is not as clear as we might think; important research shows that we are good group problem solvers even if we are poor solitary truth seekers. I argue that deliberative democracy theory has a better handle on this fundamental fact of human cognition (...) and therefore has a more realistic view of the conditions that might improve citizen competence. (shrink)