In response to the dozen essays published here, which relate my 1964 paper on “The Nature of Belief Systems in the Mass Publics” to normative requirements of democratic theory, I note, inter alia, a major misinterpretation of my old argument, as well as needed revisions of that argument in the light of intervening data. Then I address the degree to which there may be some long‐term secular change in the parameters that I originally laid out. In the final section, (...) I provide a case study of public understanding of factual trends in federal tax policy in recent decades which seems commendably veridical on average. The preferences of the public thereon add up to a remarkably clear popular mandate. But this mandate seems to disappear rather magically in the voting booth, probably due to a combination of limited contextual information on the public side, and considerable skill on the elite side in manipulating apparent political realities. (shrink)

The purpose of the following text is to give readers a general introduction to Gordon Pask’s conversation theory, which is considered here to be a cybernetic and epistemological account of concept-forming and concept-sharing through conversational discourse and practice. While Pask devoted three lengthy tomes to articulate the theory and its applications, I believe it is necessary to give readers who are interested in conversation theory a general introduction to what I believe are the key features (...) of his work in this area. I argue that conversation theory should be considered an inferential account of the theory of concepts rather than a representational account, by virtue of Pask’s argument that a concept must be a process that involves many other concepts. (shrink)

Although it is conceded that distinct knowledge domains do presentparticular problems of coming to know, in thispaper it is argued that it is possible to construct a domain independent modelof the processes of coming to know, one inwhich observers share understandings and do soin agreed ways. The model in question is partof the conversation theory of Gordon Pask. CT, as a theory of theory construction andcommunication, has particular relevance forfoundational issues in science and scienceeducation. CT explicitly (...) propounds a ``radicalconstructivist'' epistemology. A briefaccount is given of the main tenets of RC andCT's place in that tradition and the traditionsof cybernetics. The paper presents a briefnon-technical account of the main concepts ofCT including elaborations by Laurillard andHarri-Augstein and Thomas. As part of CT, Pask also elaborated a methodology – knowledgeand task analysis – for analysing the structureof different knowledge domains; thismethodology is sketched in outline. (shrink)

Purpose: Gordon Pask has left behind a voluminous scientific oeuvre in which he frequently uses technical language and a detail of argument that makes his work difficult to access except by the most dedicated of students. His ideas have also evolved over a long period. This paper provides introductions to three of Pask's key concepts: "conversations," "individuals," and "concepts." Method: Based on the author's close knowledge of Pask's work, as his collaborator for ten years and as someone who has had (...) access to and is familiar with almost all of his published work, the paper selects three of Pask's key concepts for elucidation in order to motivate the interested reader to explore Pask's work in the original. Results: Pask's key concepts, "conversations," "individuals," and "concepts," which are central in his conversation theory and his later elaborations in "interaction of actors theory," are shown to be grounded in fundamental principles from cybernetics. Furthermore, the form of Pask's theorising is that of second order (reflexive) metatheorising, developing theories of theorising that explain their own form and genesis. (shrink)

Dialectic, as commonly approached, is not an analytic study, as the notion is defined in the paper. Where it is analytically approached (as, for example, by Grice and Hamblin), the result is pragmatic in nature, as well as syntactic and semantic. This paper lays the foundations of a purely formal (nonpragmatic) analysis of conversations. This study is accordingly called "Conversation Theory". The key notions of "conversation", "dialogue", "conversation game", "rules of response", "epistemic community" and "channel of (...) informations" are defined precisely, and an analysis of how these notions fit together is given. Particular attention is given to distinguishing conversation theory from standard logic. The paper concludes by analysing a few sample conversation-games, indicating areas needing further research, by pointing out the simplification inherent in the sample games. (shrink)

Dialectic, as commonly approached, is not an analytic study, as the notion is defined in the paper. Where it is analytically approached, the result is pragmatic in nature, as well as syntactic and semantic. This paper lays the foundations of a purely formal analysis of conversations. This study is accordingly called "Conversation Theory". The key notions of "conversation", "dialogue", "conversation game", "rules of response", "epistemic community" and "channel of informations" are defined precisely, and an analysis of (...) how these notions fit together is given. Particular attention is given to distinguishing conversation theory from standard logic. The paper concludes by analysing a few sample conversation-games, indicating areas needing further research, by pointing out the simplification inherent in the sample games. (shrink)

Critics of Divine Command Theory (DCT) have advanced the counterpossible terrible commands objection. They argue that DCT implies the counterpossible ‘If a necessarily morally perfect God commanded us to perform a terrible act, then the terrible act would be morally obligatory.’ However, this counterpossible is false. Hence, DCT is false. Philipp Kremers has proposed that the intuition that the counterpossible above is false is due to conversational implicatures. By providing a pragmatic explanation for the intuition, he thinks that DCT (...) proponents can then maintain that the counterpossible is actually true. In this article, I argue that Kremers's conversational implicature response fails because (a) there is good reason to think that no conversational implicature arises given what critics of DCT have expressed, (b) a competent reader would not understand the critics' utterance that TCC is false as implicating that TCC* is false, and (c) the counterpossible terrible commands objection can be easily modified to be immune to the conversational implicature response by cancelling any potential implicature. Thus, an appeal to conversational implicatures cannot save DCT from the counterpossible terrible commands objection. (shrink)

Applying the idea of conversation broadly, Penny A. Weiss offers a collection of essays that are either constructed dialogues, letters, or discussions about voice and silencing. Conversation emerges as both a theory and a method of feminist political inquiry and practice. The most vocal participants in Weiss' conversations are historical political thinkers both within the Western canon (Plato, Aristotle, Machiavelli, Rousseau) and beyond its confines (Astell, Coopers, Wollstonecraft, de Pizan). Other figures appear as well, from Anita Hill (...) and U.S. Supreme Court justices to the author's own students and children. Conflicts between feminists and anti-feminists frame some essays, while others represent debates within feminism. This unique collection is unified by a commitment to dialogue as a part of feminist ethics, strategy, and pedagogy, and builds upon the belief that a conversational approach does not preclude disagreement or contrasting stories, but requires them. Conversations With Feminism is an important book for students and scholars of political theory, philosophy, and women's studies. (shrink)

Educational Theory and Jewish Studies in Conversation: From Volozhin to Buczacz, by Harvey Shapiro, PhD, brings together two different fields of study—modern Jewish studies and contemporary educational theory—to provide new theoretical frameworks for their interaction. Shapiro provides alternative theoretical frameworks for the relationship between Jewish studies and educational theory and discusses different ways of developing and articulating this relationship between disciplines.

The ArgumentGravitational redshift of spectral lines as one of the three early-known experimental implications of Einstein's general theory of relativity and gravitation was intensively searched for by researchers all over the world, but around 1920 most of the contemporary evidence in the sun's Fraunhofer-spectrum conflicted with the predictions of relativity theory.In 1923 the American astrophysicist Charles Edward St. John announced that his own solar spectroscopic data would force him to retreat from his former skepticism concerning the existence of (...) gravitational redshift. This statement was at the time widely interpreted by scientists and journalists alike as the open confession of a rapid conversion of one of the few remaining serious scientific opponents of Einstein's theory.This paper demonstrates that this illusion of a sudden “Gestalt switch” in St. John's evaluation of data can be dissolved by a careful step-by-step account of St. John's research practice between 1917 and 1923. After a fine-grained diachronic report of the development of St. John's interpretation of his and others' data, the second part of the paper consists in a systematic analysis of the heuristics and arguments used by St. John pro and contra gravitational redshift. (shrink)

This essay stages a critical conversation between Stuart Hall and Ernesto Laclau, comparing their different appropriations of Antonio Gramsci’s theory of hegemony. In the 1980s, Hall and Laclau engaged with Gramsci and with one another in order to conceptualize what they regarded as a triangular relation between the rise of Thatcherism, the crisis of the Left, and the emergence of new social movements. While many of their readers emphasize the undeniable similarities and mutual influences that exist between Hall (...) and Laclau, this essay focuses on the differences between their theories of hegemony and locates the starkest contrast between them at the level of theoretical practice. While the main lesson that Hall drew from Gramsci was the privileging of conjunctural analysis, Laclau proceeded to locate the concept of hegemony at a higher level of abstraction, developing a political ontology increasingly indifferent to any specific conjuncture. The essay argues that this difference between conjunctural analysis and political ontology has a significant impact on Hall’s and Laclau’s respective understandings of two key political formations: populism and identity politics. Thus by focusing on these two formations, the essay argues that Hall’s work should not be read as a derivative or even undertheorized version of Laclau’s, for this tendency obscures substantial differences between their interventions as well as the fact that Hall’s theory of hegemony, as a theory of the conjuncture, ultimately possesses stronger explanatory power than Laclau’s political ontology. (shrink)

When we speak, we mean more than we say. In this book Stephen C. Levinson explains some general processes that underlie presumptions in communication.

In this paper, we explore how a conversational theory of moral responsibility can provide illuminating resources for building a theory about the nature and norms of moral forgiveness.

The ability to interact in a natural language profoundly changes devices’ interfaces and potential applications of speaking technologies. Concurrently, this phenomenon challenges our mainstream theories of knowledge, such as how to analyze linguistic outputs of devices under existing anthropocentric theoretical assumptions. In section 1, I present the topic of machines that speak, connecting between Descartes and Generative AI. In section 2, I argue that accepted testimonial theories of knowledge and justification commonly reject the possibility that a speaking technological artifact can (...) give testimony. In section 3, I identify three assumptions underlying the view that rejects conversational AIs – AI-based technologies that converse, as testifiers: conversational AIs (1) lack intentions, (2) cannot be normatively assessed, and (3) cannot constitute an object in trust relations, while humans can. In section 4, I propose the concept ‘AI-testimony’ for analyzing outputs of conversational AIs, suggesting three conditions for technologies to deliver AI-testimony: (1) content is propositional, (2) generated and delivered with no other human directly involved, (3) the output is perceived as phenomenologically similar to that of a human. I conclude that this concept overcomes the limitations of the anthropocentric concept of testimony, opening future directions of research without associating conversational AIs with human-like agency. (shrink)

From 1968 to 1991 the acclaimed film theorist Christian Metz wrote several remarkable books on film theory. These books set the agenda of academic film studies during its formative period. Metz's ideas were taken up, digested, refined, reinterpreted, criticized and sometimes dismissed, but rarely ignored. This volume collects and translates into English a series of interviews with Metz, who offers readable summaries, elaborations, and explanations of his sometimes complex and demanding theories of film. We also discover the contents of (...) his unpublished manuscript on jokes, his relation to Roland Barthes, and the social networks operative in the French intellectual community during the 1970s and 1980s."--Back cover. (shrink)

A review of the stakeholder literature reveals that the concept of "normative core" can be applied in three main ways: philosophical justification of stakeholder theory, theoretical governing principles of a firm, and managerial beliefs/values influencing the underlying narrative of business. When considering the case of Wall Street, we argue that the managerial application of normative core reveals the imbedded nature of the fact/value dichotomy. Problems arise when the work of the fact/value dichotomy contributes to a closed-core institution. We make (...) the distinction between open- and closed-core institutions to show how in the case of the closed-core, ethical decision-making is viewed by the institution as a separate domain from the core business of the institution. The resulting blind spot stifles meaningful exchanges with stakeholders attempting to address the need for reform. We suggest in conclusion that ethical considerations are less about casting a value judgment and more about creating a process for meaningful conversation throughout an institution and its stakeholders. (shrink)

Despite decades of activism, resistance, and education, both feminists and gender rebels continue to experience personal, political, institutional, and cultural resistance to rights, recognition, and respect. In the face of these inequalities and disparities, Transgressing Feminist Theory and Discourse seeks to engage with, and disrupt the long-standing debates, unquestioned conceptual formations, and taboo topics in contemporary feminist studies. The first half of the book challenges key concepts and theories related to feminist scholarship by advocating new approaches for theorizing interdisciplinarity, (...) intersectionality, critical race theory, trans studies, and genetics. The second half of the book offers feminist critiques or explorations of timely topics such as the 2017 Women's March and Donald Trump's election as well as non-Western perspectives of family and the absence of women's perspectives in healthcare. Contributors comprise of leading scholars and activists from disciplines including gender and sexuality studies, African American studies, communication studies, sociology, political science, and media. Transgressing Feminist Theory and Discourse is a compelling examination of some of the most high-profile feminist issues today. It hopes to infuse future and current debates and conversations around feminism and feminist theory with intersectional, imaginative, provocative, and evocative ideas, inspiring bold cross-fertilizations of concepts, principles, and practices. (shrink)

We are living in an age of crisis—or an age in which everything is labeled a crisis. Financial, debt, and refugee “crises” have erupted. The word has also been applied to the Arab Spring and its aftermath, Brexit, the 2016 U.S. election, and many other international events. Yet the term has contradictory political and strategic meanings for those challenging power structures and those seeking to preserve them. For critics of the status quo, can the rhetoric of crisis be used to (...) foment urgency around issues like climate change and financialization, or does framing a situation as a “crisis” play into the hands of the existing political order, which then seeks to tighten the leash by creating a state of emergency? Critical Theory at a Crossroads presents conversations with prominent theorists about the crises that have marked the past years, the protest movements that have risen up in response, and the use of the term in political discourse. Tariq Ali, Rosi Braidotti, Wendy Brown, Maurizio Lazzarato, Angela McRobbie, Jean-Luc Nancy, Antonio Negri, Jacques Rancière, Saskia Sassen, and Joseph Vogl offer their views on contemporary challenges and how we might address them, candidly discussing the alternatives that new social movements have offered, alongside an exchange between Zygmunt Bauman and Roberto Esposito on theories of community. Sparring over crucial developments in these past years of catastrophe and the calamity of everyday life under capitalism, they shed light on how crises and the discourse of crisis can both obscure and reveal fundamental aspects of modern societies. (shrink)

The Igbo knowledge system articulated by Amaechi Udefi is insufficient to ensure knowledge progress as opposed to the system found in fallibilism theory. The reason is that there is a level of intellectual openness fallibilism theory guarantees that is not found in Udefi’s thought. This paper aims to do a comparative study of fallibilism theory and Udefi’s account of the Igbo knowledge system. The study also investigates to what extent each knowledge system can ensure knowledge growth and (...) development. The significance of this study is to highlight the importance of knowledge progress in the overall development of society. This paper argues that even though Udefi and Popper were reasoning from different cultural environments, Popper’s falsifiability theory is more open to knowledge progress than Udefi’s Igbo knowledge system. The expository, historical, comparative and evaluative methods were used. (shrink)

In this book Michael McKenna advances a new theory of moral responsibility, one that builds upon the work of P. F. Strawson. As McKenna demonstrates, moral responsibility can be explained on analogy with a conversation. The relation between a morally responsible agent and those who hold her morally responsible is similar to the relation between a speaker and her audience. A responsible agent's actions are bearers of meaning--agent meaning--just as a speaker's utterances are bearers of speaker meaning. Agent (...) meaning is a function of the moral quality of the will with which the agent acts. Those who hold an agent morally responsible for what she does do so by responding to her as if in a conversation. By responding with certain morally reactive attitudes, such as resentment or indignation, they thereby communicate their regard for the meaning taken to be revealed in that agent's actions. It is then open for the agent held responsible to respond to those holding her responsible by offering an apology, a justification, an excuse, or some other response, thereby extending the evolving conversational exchange.The conversational theory of moral responsibility that McKenna develops here accepts two features of Strawson's theory: that moral responsibility is essentially interpersonal--so that being responsible must be understood by reference to the nature of holding responsible--and that the moral emotions are central to holding responsible. While upholding these two aspects of Strawson's theory, McKenna's theory rejects a further Strawsonian thesis, which is that holding morally responsible is more fundamental or basic than being morally responsible. On the conversational theory, the conditions for holding responsible are dependent on the nature of the agent who is responsible. So holding responsible cannot be more basic than being responsible. Nevertheless, the nature of the agent who is morally responsible is to be understood in terms of sensitivity to those who would make moral demands of her, thereby holding her responsible. Being responsible is therefore also dependent on holding responsible. Thus, neither being nor holding morally responsible is more basic than the other. They are mutually dependent. (shrink)

The notion of recognition is an ethically potent resource for understanding human relational needs; and its negative counterpart, misrecognition, an equally potent resource for critique. Axel Honneth’s rich account focuses our attention on recognition’s role in securing basic self-confidence, moral self-respect, and self-esteem. With these loci of recognition in place, we are enabled to raise the intriguing question whether each of these may be extended to apply specifically to the epistemic dimension of our agency and selfhood. Might we talk intelligibly—while (...) staying in tune with Honneth’s concepts and their Hegelian key—of a generic idea of epistemic recognition? Such an idea might itself be seen to apply at the same three levels to indicate: first, basic epistemic self-confidence; second, our status as epistemically responsible; and third, a certain epistemic self-esteem that reflects the epistemic esteem we receive from others. The papers in this volume surely sound a chord in the affirmative, and together they steer us towards a multifaceted conception of how epistemic injustice is related to epistemic misrecognition, and indeed how we might construe a positive relation of epistemic recognition. (shrink)

This article seeks to explore the early stages of American film theory, wherecinephiliabecame a site of aesthetic interest and criticism thanks to the theorization of cinema as a conversational medium. Following Stanley Cavell’s analysis of a distinct form of moviegoing in America, based on the casual conversation about movies, I argue that a reinterpretation of Emerson’s ordinary aesthetics has been at the core of early film theory, especially in Vachel Lindsay’s writings. In order to illustrate the relation (...) between the defence of a new medium and the attempt to define a quintessentially American art form, this article focuses on the concept of “conversation” that Lindsay uses to describe film spectatorship and to provide a new critical apparatus to grasp the specificity of film aesthetics. (shrink)

Questions whether the logic of language underlying Habermas's theory of communicative action is in fact the defining feature of conversational practice.

This chapter presents a conception of understanding where understanding emerges out of the joint experience of conversation. On this conception, understanding requires more than the pre-reflective acquisition of shared social meanings – a conception of understanding historically highlighted by existential phenomenologists. Beyond this, it requires what occurs in genuine conversation, namely, that one put one’s pre-reflective social meanings at risk in the process of critical self-reflection. Drawing from the hermeneutic phenomenology of Hans-Georg Gadamer, I argue that conversation (...) is that joint experience that gives rise to such critical self-reflection and that it is conversation’s play-structure in particular that makes it a source of understanding in this sense. (shrink)

The paper offers a critical examination of introspection and stoicism as two apparently opposing responses to pain, and examines their adequacy as theoretical postures vis-a-vis the life-world. Following Wittgenstein, who suggests that introspection is fundamentally at fault, the paper moves to consider the theoretic stoicism of Durkheim as a possible alternative for inquiry. It comes to the conclusion, however, that stoicism, just as introspection fails to develop a strong theoretical interest in pain when it refuses to make the problem pain (...) poses for discourse conversational. (shrink)

ABSTRACT Thaddeus Metz’s new book ‘God, Soul and the Meaning of Life’ presents a brief analysis of supernaturalist views about the meaning of life – my specific concern being the Divine purpose theory. While the view locates meaning in the fulfilment of some divine mandate, I show that this theory is, at best, unattractive. In this essay, I challenge the view that a belief in God is not necessary for the Divine purpose theory to be viable. I (...) show that if we were to agree that a belief in God is inconceivable, then a theory built on such a belief is, at best, wishful thinking. Arguing from a subjectivist perspective, I make clear the fact that any recourse to a godly mandate as what makes life meaningful inadvertently assumes an extrinsic and instrumental character, which makes such a pursuit an unattractive form of meaningfulness. Finally, I show that the God purpose theory is much too narrow as it fails to capture other paths to meaningfulness that do not involve a recourse to God, and also that any assigned purpose is unnecessary (and, therefore, unattractive), if God is all-knowing, all-powerful, etc. (shrink)

I compare Margaret Archer's model of agency and the internal conversation with personal relations theory and some recent work by Marcia Cavell. In §1, I conclude that the forms of reflexivity and associated stances towards society that Archer defines can be seen as developments of the different forms of attachment, which personal relations theory can account for. This raises questions about the relationship between attachment-based notions of psychological health and reflexivity-based approaches to social transformation. I suggest a (...) way in which this might be investigated empirically. In §2, I note similarities and differences between Archer's work and personal relations theory. To illustrate the personal relations approach I describe a model first developed by Donald Davidson, and what Cavell calls ‘the dialectic of the first and third person views of the self’ to account for personal transformation between stances and the move towards mature dependency as described by Ronald Fairbairn. I suggest that Archer's and Fairbairn's models could be directly related if Archer's model is seen as equivalent to Fairbairn's notion of the central self under mature dependence. I argue that a critical realist account of both the psychological and social selves would require both models. (shrink)

The following interview explores neuroscientist Christof Koch's participation in the adversarial collaboration, testing the integrated information theory (IIT) of consciousness against the global neuronal workspace theory (GNW). The interview offers a current update on the adversarial project and then pivots to Koch's responses to three standing critiques of IIT, which include the inexactness of IIT's measures of the neural correlates of consciousness, the charge that IIT implies an unwieldy panpsychism, and the claim that IIT conflates its measures with (...) consciousness. (shrink)

The Neo-Confucian writings of Bangye Yu Hyeong-won, the pioneer of Shilhak, did not remain, and he himself confessed his conversion from a ‘Qi centered view’ to 'Shilli theory', resulting in a variety of interpretations, making the whole aspect of his Neo-Confucian philosophy difficult to figure out. From that time on, as interpreted in his conversion from ‘anti Zhuzi Studies’ to ‘Zhuzi Studies’, he has been recognized as a Juri-theorist with a Li-centered thinking. Nevertheless, many scholars who paid attention to (...) Yu's 'The Theory of Governing Society' evaluated him as a reality-oriented Qi-theorist and experientialist. In this article, through analyzing the content and character of his Shilli theory expressed by Yu himself, and exploring the content, inclination degree, motive and purpose of the conversion he confessed at the age of 37, I examine whether his confession really meant a turn to Juri. I point out that even if he recognized Li's substance and developed Shilli theory, which emphasized Li’s independence and Superintendence Character, he still did not give up 'Qiwaiwuli' and 'Qizhili' and maintained a reality-oriented perspective that focuses on things and practice. I also point out that his Shilli theory has a light inclination that just adds reinforcement of the essential nature to the existence that is already firmly established in his philosophy. The trigger or purpose of the turn to Shilli theory was to secure absolute moral standards that could not be solved by Qi-centered theory, and to lay the cornerstone of his lifelong work, Bangyesurok, on the absolute principle of Tianli. Through this, I develop the argument that his Shilli theory was not a conversion to Juri. (shrink)

This is the second of two parts of an interview with Alice Crary conducted in a single exchange in the first weeks of January 2022, where she discusses ordinary language philosophy and feminism, Wittgenstein’s conception of mind and its relation to feminist ethics, the link between Wittgenstein and Critical Theory, and her own views about efforts to bring about social and political transformations. The first part on “Wittgenstein and Feminism” is published in the NWR Special Issue “Wittgenstein and Feminism”, (...) forthcoming later this year. (shrink)