What a difference a “Mentally Toughening” year makes: The acculturation of a rookie

ObjectivesThis study investigated how one subculture's norms, traditions, ideals, and imperatives influenced the attitudes, beliefs, emotions, and behaviours of a young athlete (Joe) as he moved from resistance to acculturation.DesignLongitudinal case study of one athlete in one specific sport subculture.MethodJoe took part in five open-ended in-depth interviews over a 14-month period to investigate his experiences as an elite athlete within an Australian football team. Joe's story was analysed through an acculturation-process lens and models on mental toughness, overtraining, and stress-recovery to evaluate the indoctrination of one athlete.FindingsDuring the initial interviews Joe resisted the subculture demands of the football club and tried to find success by maintaining his own beliefs. By the end of the 14-month study Joe had realised that to be successful in the club he needed to embrace the norms, traditions, ideals, and imperatives of the football culture. Joe gained acceptance at the club when he eventually internalised the hypermasculine subculture and ignored injury, played in pain, subjugated his interests for football, and viewed physical abuse as a positive and necessary part of the toughening process.ConclusionJoe's case study demonstrates that the subcultural ideals of mental toughness mean ignoring injury, playing in pain, denying emotion and vulnerability, and sacrificing individuality, which inevitably lead to stress/recovery imbalance and overtraining. In this subculture, demonstrating mental toughness is similar to a hypermasculine environment typified by slogans such as no-pain-no-gain and rest-is-for-the-dead where success is more important than individual wellbeing.     

Human exploratory behavior in a “natural” versus a laboratory setting

Two groups of 30 Ss each viewed a series of nonrepresentational patterns varying in three physical parameters. For the “natural-setting” group the patterns were arranged in a loose-leaf binder and S, unaware that his responses were being recorded, viewed them “spontaneously” prior to the “beginning” of the experiment. For the “laboratory-setting” group the patterns were presented by means of slides and S, under instructions similar to those employed in conventional studies of human exploratory behavior, controlled the duration of each exposure by pressing a telegraph-key. A 4-factor analysis of variance of the viewing times showed that both groups spent the same amount of time examining the patterns and that their viewing times were not differentially affected by any of the three pattern parameters. It was tentatively concluded that the “unnaturalness” of conventional laboratory settings may have little effect on human exploratory responses.     

What does a person in a “TOT” state know that a person in a “don’t know” state doesn’t know

The purpose of this study was to examine the significance of Brown and McNeill’s (1966) findings regarding the “tip of the tongue” (TOT) phenomenon, A modified version of their procedure was used with 56 Ss. Although their findings that Ss in a TOT state can detect parts and properties of the missing word were generally replicated, a division of the TOT state into a variety of substates showed correct detection rate to vary greatly, depending on the substate involved. In addition, correct detection of partial information was demonstrated even when S declared he had no knowledge of the selected word (don’t know). It was suggested that a distinction be made between information detection based on knowledge of the characteristics common to the class of items of which the target is a member (“class detection”) and detection based on knowledge of characteristics specific to the target in question (“differential detection”). Both class and differential detection were found to obtain in TOT states as well as in the don’t know state. Some theoretical and methodological implications were suggested     

“Soul-making” in a schizophrenic saint

Soul-making (cf. Jung and Hillman) is the process of integrating spiritual and bodily imagery into an intimated wholeness transcending conscious comprehension. Pierre Janet's case of the psychotic mystic, Madeleine, reveals that the patient had been making her own-soul even though his theory had no provision for soul. Janet's soul-stripping theory is contrasted with a soul-making approach, primarily in their respective interpretations of Madeleine's altered states of consciousness. Religious ecstasy is a stretching of soul, an expansion into the realm of spirit, which requires a subsequent descent into and reconciliation with tradition, society, outer world, and body.     

Against a “Combined Liability-Lesser-Evil Justification”

Philosophia - Jeff McMahan has recently proposed what he calls a “combined liability-lesser-evil justification.” Its core idea is that the fact that someone has no right against the...     

“What is a class?”

Conclusion The argument of this paper suggests that for the last hundred years or so fundamental premisses of logic have been incorrect. From these premisses a vast superstructure has been developed which, it would seem, is no more meaningful than a game such as chess.The basic errors in current class theory, it seems to me, have impeded progress in the fields of mathematics and logic. I am certain that on the theory proposed, the correct definition of a natural number can be provided. I can, in fact, provide this. What benefits it will bring to logic only time will tell.Of the greatest importance is the fact that if the theory is true, at last, there will be a firm link between the Humanities and the Sciences.     

A “new rhetoric” for a “new dialectic”: Prolegomena to a responsible public argument

This essay offers, as a counterpart to pragma-dialectical argument, a “new rhetoric” produced in the situated discourse of a public forum when a community addresses matters of common urgency and undertakes informed action. Such a rhetoric takes the principles of discourse ethics as its informing dialectic by identifying an interlocutor as one who is obligatedboth to argue effectively,and also to hold open, even reinforce, norms of communicative reason. Implications concerning the study of fallacies and theethos obligations of communicative reasoning are discussed.     

“Universal reason” as a local organizational method: Announcement of a study

This article announces an ethnomethodological study of the formal analytic practices of Tibetan philosophers engaged in the collaborative work of producing correct philosophical debates. Tibetan scholar-monks address themselves to the work of sustaining an argument, providing formal warrants for authorizing truth and correctness, objectivating their accounts and disengaging those accounts from their local organizational practices. At the same time, it is the concern of the Tibetans' dialectics to avoid naive acceptance of reified accounts. The announced study proposes to describe their philosophical activities and to locate what originality may affect resolving the tension between formal analytic work and philosophical insight into truth.     

Validating a “spurning scale” for teachers

Based on a model on helpers’ reactions to rejection of their help, a spurning scale for teachers was constructed, comprising items that examine teachers’ perception of spurning of their help/advice by students and colleagues. Three avenues were taken to assess the validity of the scale: The relationships of the spurning scores with burnout scores; the relationships of spurning scores with job (dis)satisfaction and with job turnover; and relationships of spurning scores with job stresses from different sources. In-service teachers enrolled in a teacher training program were invited to fill out a questionnaire that contained these variables. Results suggest that the spurning scale is valid.     

“The Ravens Paradox” is a misnomer

I argue that the standard Bayesian solution to the ravens paradox— generally accepted as the most successful solution to the paradox—is insufficiently general. I give an instance of the paradox which is not solved by the standard Bayesian solution. I defend a new, more general solution, which is compatible with the Bayesian account of confirmation. As a solution to the paradox, I argue that the ravens hypothesis ought not to be held equivalent to its contrapositive; more interestingly, I argue that how we formally represent hypotheses ought to vary with the context of inquiry. This explains why the paradox is compelling, while dealing with standard objections to holding hypotheses inequivalent to their contrapositives.     

On Being a “Hip” Doctor Today

A brief survey of the history of medicine is described. A gradual disappearance of patients from modern medical practice is noted, and the appearance of symptoms to take their place is evident. Theories of several high-profile medical thinkers who aim to put patients as persons back into modern medical treatment are compared and contrasted. The scope that those theories provide for medical treatment which takes into account more than the sum of a patient's symptoms, or the whole of his or her worldview, including religious belief and practice, is considered. How such leeway invites combining modern allopathic medicine and its emphasis on alleviating symptoms of sickness with alternative and complementary therapies, which raise issues about the relationship between human spirituality and healing and health, is explored.     

Spatial cuing in a stereoscopic display: Evidence for a “depth-aware” attentional focus

Two experiments were conducted to explore whether attentional selection occurs in depth, or whether attentional focus is “depth blind,” as suggested by Ghiradelli and Folk (1996). In Experiment 1, observers viewed stereoscopic displays in which one of four spatial locations was cued. Two of the locations were at a near-depth location and two were at a far-depth location, and a single target was presented along with three distractors. The results indicated a larger cost in reaction time for switching attention inx,y and depth than inx,y alone, supporting a “depth-aware” attentional spotlight. In Experiment 2, no distractors were present, similar to the displays used by Ghiradelli and Folk. In this experiment, no effect for switching attention in depth was found, indicating that the selectivity of attention in depth depends on the perceptual load imposed on observers by the tasks and displays.     

Teaching young children how to use a computer-based Teletype as a “desk calculator”

The first stage in the research reported here was to teach students the mechanics of how to use a computer-based Teletype as a “desk calculator” in the solution of arithmetic problems. In the second stage, we examined a specific use for the desk-calculator program: we presented a series of word problems to the students and analyzed the solutions of these problems to determine the variables related to problem difficulty.     

Spatial cuing in a stereoscopic display: Evidence for a “depth-blind” attentional spotlight

This experiment explored whether attentional selection observed in a spatial cuing task is based on a representation that includes depth information or not. Targets were presented inside placeholders appearing at the samex,y location on a stereoscopic display, but on different depth planes, or at differentx,y locations on the same depth plane. A peripheral precue produced significant cuing effects in the latter but not in the former condition. In a control experiment, significant cuing effects were found for targets appearing at differentx,y coordinates within the fovea, confirming that the lack of cuing effects in the depth condition was not due to foveal presentation. Together, the results suggest that spatial selection in spatial cuing tasks operates on a representation that does not include depth information.     

“They” as a gender-unspecified singular pronoun: Eye tracking reveals a processing cost

The plural pronouns they and them are used to refer to individuals with unknown gender and when a random allocation of gender is undesirable. Despite this apparently felicitous usage, “singular they/them” should raise processing problems under the theory that pronouns seek gender- and number-matched antecedents. Using eye-tracking, we investigated whether there was any processing cost associated with using singular they/them. There was a clear cost of number incompatibility for they/them. Thus, although singular they/them is in current usage, it does not appear that they/them is immediately tolerant of a plural antecedent, though such may be rapidly accommodated. The data are consistent with the search account of pronoun resolution and preserve the semantics of they/them as denoting plurality.     

“Some more” notes,toward a “third” sophistic

Historians of rhetoric refer to two Sophistics, one in the 5th century B.C. and another c. 2nd century A.D. Besides these two, there is a 3rd Sophistic, but it is not necessarily sequential. (The 3rd is counter to counting sequentially.) Whereas the representative Sophists of the 1st Sophistic is Protagoras, and the second, Aeschines, the representative sophists of the 3rd are Gorgias (as proto-Third) and Friedrich Nietzsche, Jean-François Lyotard, Michel Foucault, Jacques Lacan, and Paul de Man.To distinguish between and among Socrates, Plato, and Aristotle, and then Protagoras, Gorgias, and Lacan, the author determines how far each of these personages can count. The model of counting, used semiotically across the topoi of possible/impossible, is that of the people of New Guinea: one thing, two things, many things. It is determined (generally) that the philosophers, including Aristotle, count to one; the Sophists to two; and Gorgias, Lacan, and Lyotard, et al. count to many things, thereby breaking up a monism or binarism. The ancient philosophers employ a substratum of probability to hold together the contraries of possible/impossible; the Sophists employ anti/logic, which keeps the contraries/antitheses separate and therefore without synthesis, but which eventually threatens the integrity of the substratum, or the law of non-contradiction; and Gorgias, Lacan, Lyotard et al. theorize about the impossibility/Resistance of the Logos (reason, logic, law, argumentation, history) to Theory/Totalization, because of the Gorgian Kairos and the Lacanian Real — both of which enter the Logos and break up the cycle of the antitheses and create something new, irrational (Untersteiner).This breaking up has a negative/positive influence on Protagoras's man-measure doctrine, which in turn has a similar influence on the problem of the ethical subject. The subject/agent not only no longer knows (by way of Logos) but also no longer acts (as independent agent); the subject becomes a function of Logos as determined by Kairos/Real; it moves from a hypotaxis/syntaxis of one and two to a radical parataxis/paralogy of some more.From the Impossibility/tragedy of knowledge, however, comes the Possible, or Possibilisms, which allows for the new (though divided) ethical subject to reclaim its position as individual. Such a reclamation of the subject, however, has a profound effect on argumentation, and especially the notion of consensus. What is wanted, then, in a Third Sophistic ethical — as opposed to a political — rhetoric is dissensus through radical parataxes and paralogies.