The Role of Gender in Young Children’s Selective Trust of Familiar STEM Characters

Female characters are less likely to engage with science, technology, engineering, and math (STEM) content than male characters on young children’s television shows. The current study examined how preschool-aged children’s selective trust of male and female characters to teach STEM differed by child gender, and how trust relates to children’s character identification. Forty-eight 3- to 6-year-old children’s selective trust of male and female characters to teach STEM content, gendered character identification, and personal interest in STEM activities was measured. Boys and girls had similar interest in STEM and had greater identification with same-gender characters. Although boys had significantly greater trust in male characters, girls had similar levels of trust in male and female characters. Overall, children had greater trust of male characters to teach STEM content, but this effect was driven by boys, indicating identification and selective trust are related, but not identical constructs. The discussion considers how representations of female and male characters on television may impact children’s trust of educational media characters to teach STEM.     

Philosophical Themes in Schleiermacher’s Christology

Philosophical foundations of Friedrich Schleiermacher’s christology are found in his rejection of the likeness theology found in many medieval theologians and in German rationalist philosophers of the 17th and 18th centuries such as Leibniz and Kant. Instead, Schleiermacher offers a theology of divine otherness, as an interpretation of religious consciousness as awareness of oneself as “absolutely” (i.e., totally and unconditionally) dependent. On this basis all that we can characterize of that on which we are absolutely dependent (God) is its causality. Hence, Schleiermacher argues, Christian theology must not speak of a “nature” of God, but only of a causality of God, as present in Christ in a special way. It is argued that he identifies this divine causality as love (that is, as a causality tending toward human redemption), and as identical with Christ’s human love, on the basis of a teleology known in Christian experience of redemption.     

The Hands of the Living God 1 : “Finding the Familiar in the Unfamiliar” 2

This paper represents the fruits of a long friendship and collaboration between Marion Milner and Nina Farhi. At the heart of the paper sits a famous treatment conducted by Milner over a 17-year period. The presentation of clinical material; many drawings, and the questions raised by Milner in one generation and Farhi in another gives shape to a unique and historically and theoretically meaningful document.

Farhi uses the work and her collaboration with Milner to push theory into new ground, to examine the complexity and intersubjectivity of regression and primitive states, to assess the long shadow of maternal destructiveness, and to propose her own ideas of the power of prenatal intersubjective process, the potential (ill or good) for communication before the child is born. Issues of intergenerational communication of trauma and prenatal sensitivity allow Farhi to bring a new dimension to this long-ago case.     

The Orthogenetic Principle in the Perception of “Forests” and “Trees”?

This study explores possible links between ontogenetic and microgenetic change (Werner, 1948, 1957) in the perception of stimuli with multiple levels of structure. Visual search for targets defined by local versus global structure was examined in observers aged 6, 8, 10, and 22 years. Perceptual access to each level of structure was varied by using pattern elements of same (easy) or opposite contrast polarity (hard); attentional processes were isolated from sensory processes by varying the number of display items. The results showed large improvements with age in search rates for global targets, with search rates for local targets being more constant over age. This pattern held regardless of whether perceptual access to a target was easy or hard. These results support the view that the perception of local and global structure involves different underlying processes.     

The joy of Desire: Understanding Levinas’s Desire of the Other as gift

In this paper, I argue that if we understand Levinas’s Desire of the Other as gift, we can understand it as joyful—that is, as celebratory. After presenting Levinas’s conception of Desire, I consider his claim, found in Otherwise than Being, that the self is a hostage to the Other, and I contend that, paradoxical as it may seem, being a hostage to the Other is actually liberating. Then, drawing on insights Richard Kearney offers in Reimagining the Sacred, I argue for understanding Desire as a gift that is the condition of possibility for joy. If I offer hospitality to the Other, I thereby accept the gift that makes joy possible, and this joy is not egoistic but is the proper response to the gift. Finally, I ask whether Desire can be joyful in practice, given that the pure gift is an originary condition and never a historical one, and I conclude that imperfect joy remains possible. Moreover, this imperfect joy is better than any solitary enjoyment I might experience in the total absence of the Other.     

“Socialism of the soul:” Holocaust in Saul Bellow’s The Victim

Saul Bellow wrote his second novel The Victim at the Partisan Review group’s instance. In the aftermath of the Holocaust the PR group advocated the assimilation of the American Jews into mainstream American life for their future safety and prosperity. Keeping in view Bellow’s creative potentials and belief in Marxism/Trotskyism, the PR members asked him to educate the Jews in this matter through his fiction. Bellow treated the subject of Jewish assimilation in an allegorical vein, projecting the idea of universal brotherhood based on common human grounds. Here, a Jew, Asa Leventhal, behaves like a Gentile and a Gentile, Kirby Allbee, like a Jew as victim and victimizer of each other. Their repeated encounters mitigate their racial apprehensions and bring the two closer to each other. Both discover one into the other as his inescapable self, bound by a common human connection. Finally they make peace with each other, projecting Bellow’s allegory of inexorable cosmic kinship—“socialism of the soul”—despite their differences of blood, race and religion.     

The Guise of the Bad in Augustine’s Pear Theft

In the second book of his Confessions, Augustine of Hippo presents his famous juvenile Pear Theft as an apparent case of acting under the guise of the bad. At least since Thomas Aquinas’ influential interpretation, scholars have usually taken Augustine’s detailed discussion of the case to be dispelling this “guise of the guise of the bad”, and to offer a solid “guise of the good”-explanation. This paper addresses an important challenge to this view: Augustine offers two different “guise of the good”-explanations in his text rather than just one, and the two explanations seem to be mutually exclusive. A number of more recent attempts to reconcile Augustine’s two lines of explanation are discussed and found wanting, and a new suggestion is made. The proposed solution focuses on the Pear Theft as a joint action, and it departs from the Aquinian interpretation in that it accounts for a way in which the “guise of the bad”-hypothesis survives the explanation.     

“The indestructible,the barbaric principle”: The Role of Schelling in Merleau-Ponty’s Psychoanalysis

The aim of this paper is to examine Merleau-Ponty’s idea of a “psychoanalysis of Nature” (Merleau-Ponty in The visible and the invisible. Northwestern University Press, Evanston, 1968). My thesis is that in order to understand the creation of a Merleau-Pontean psychoanalysis (together with the role the unconscious plays in this psychoanalysis), we need to ultimately understand the place of Schelling in Merleau-Ponty’s late thought. Through his dialogue with Schelling, Merleau-Ponty will be able to formulate not only a psychoanalysis of Nature, but also fulfil the ultimate task of phenomenology itself; namely, of identifying “what resists phenomenology—natural being, the ‘barbarous’ source Schelling spoke of” and situating it precisely at the heart of phenomenology (Merleau-Ponty in Signs. Northwestern University Press, Evanston, p 178, 1964b). The plan for studying this natural psychoanalysis is threefold. First, I provide an overview of the role psychoanalysis plays in the 1951 lecture, “Man and Adversity,” focusing especially on this lecture as a turning point in his thinking. Second, I chart how Merleau-Ponty’s psychoanalysis is informed by the various ways in which the unconscious is formulated in his thought, leading eventually to a dialogue with Schelling. Accordingly, in the final part of the paper, I trace the role of Schelling’s thought in the creation of a Merleau-Pontean psychoanalysis. As I argue, what distinguishes this psychoanalysis is the centrality of Schelling’s idea of the “barbaric principle,” which manifests itself as the notion of an unconscious indexing an “excess of Being” resistant to classical phenomenology (Merleau-Ponty in Nature: course notes from the college de France. Northwestern University Press, Evanston, p 38, 2003).     

Phenomenology as the Original Science of Life in Heidegger’s Early Freiburg Lectures

The aim of this essay is to introduce an original and radical phenomenology of life into Heidegger’s earliest lectures at Freiburg University that stands independently from and in contrast to fundamental ontology. The motivation behind this aim lies in the exclusion of life from the existential analytic of Dasein despite Heidegger’s preoccupation with the question of life during this very early period. Principally, the essay demonstrates how Husserl’s phenomenological insight into the intentionality of life has the potential to be transformed into a living aporia. Although this demonstration is set within the general context of obtaining knowledge in and of life, it is achieved via a reciprocal critique of both the possibility of a philosophy of life and Husserlian phenomenology that reveals the congruence life philosophy has with the project of phenomenology. The essay ends by exposing Heidegger’s own latent and inexplicit formulation of phenomenology as the original science of life in terms of a radical correlation that holds aporetically between living and unliving experience.     

Introduction to Nina Farhi's “Hands of the Living God: ‘Finding the Familiar in the Unfamiliar’”

In this Introduction we set the project in a particular moment of mourning. We describe the experience of engaging with Nina Farhi to publish her paper, recounting and reworking an early and famous analysis conducted by Marion Milner. Farhi's unexpected and untimely death just at the point of developing this extended project has cast a pall over the subsequent work. We detail the history of Farhi and Milner's contribution; her influences from Winnicott, Klein, and Ghent; and her radical extension of Milner's own ideas. We survey, in this Introduction the dialogue, in two iterations, of Jeanne Wolff Bernstein, Dodi Goldman, and Avgi Sekatepoulou. We describe the distinct but interwoven dialogues among these three writers, each concerned in different ways with aspects of Farhi's and, earlier, of Milner's project. We record also the work of Jean White, who stakes out a less mournful and more celebratory aspect of Nina Farhi's and Marion Milner's work and the tradition in psychoanalysis that they represent.     

The physician’s role in the protection of human research subjects

Responsibility for the protection of human research subjects is shared by investigators, research ethics committees, sponsors/funders, research institutions, governments and, the focus of this article, physicians who enrol patients in clinical trials. The article describes the general principles of the patient-physician relationship that should regulate the participation of physicians in clinical trials and proposes guidelines for determining when and how such participation should proceed. The guidelines deal with the following stages of the trial: when first considering participation, when deciding whether to enrol patients, when asking patients to participate, when the trial is underway and when it is completed.     

The importance of working memory updating in the Prisoner’s dilemma

Successful cooperation requires that humans can flexibly adjust choices to their partner’s behaviour. This, in turn, presupposes a representation of a partner’s past decisions in working memory. The aim of the current study was to investigate the role of working memory processes in cooperation. For that purpose, we tested the effects of working memory updating (Experiment 1) and working memory maintenance demands (Experiments 2 and 3) on cooperative behaviour in the Prisoner’s dilemma game. We found that demands on updating, but not maintenance, of working memory contents impaired strategy use in the Prisoner’s dilemma. Thus, our data show that updating a partner’s past behaviour in working memory represents an important precondition for strategy use in cooperation.     

Familiar Words in Unfamiliar Surroundings: Davidson’s Malapropisms,Cavell’s Projections

Abstract

In their discussions and criticisms of the idea that language use is essentially a matter of following rules, Davidson and Cavell both invoke as counterexamples instances of intelligible linguistic innovation. Davidson’s favorite examples are malapropisms. Cavell focuses instead on what he calls projections. This paper clarifies some important differences between malapropisms and projections, conceived as paradigmatic forms of linguistic innovation. If malapropisms are treated as exemplary it will be natural to conclude, with Davidson, that a shared practice, be it rule-governed or not, matters only instrumentally – as something that may enhance but is neither necessary nor sufficient for successful communication. By contrast, if Cavellian projections are seen as exemplary, a shared practice will be conceived not only as essential to the possibility of meaningful linguistic innovation, but as already permeated by the sort of creativity of which projections are only particularly striking examples. It is also argued that malapropisms are not particularly convincing as counterexamples to the sort of view Davidson wants to reject. Cavellian projections, on the other hand, are powerful as counterexamples, and reflecting on the nature of their inventiveness is crucial to understanding and seeing the plausibility of Cavell’s own conception of language.     

Social Perception of Rape Victims in Dating and Married Relationships: The Role of Perpetrator’s Benevolent Sexism

Two hypothetical scenario studies examined how situational, perpetrator, and observer factors affect blame towards rape victims. In Study 1, Spanish high school students (N?=?206) read about a rape committed by a boyfriend or husband who was described as benevolently sexist or not. Study 2 (N?=?201 British college students) replicated and extended Study 1 by adding a condition in which the rapist was described as a hostile sexist. In both studies, participants’ benevolent sexism scores predicted more victim blame when the rapist was described as a husband (but not a boyfriend) who held benevolently sexist attitudes. Study 2 showed that participants’ hostile sexism scores predicted more victim blame when the rapist was described as a hostile sexist.     

The Disarticulation of Time: the Zeitbewußtsein in Phenomenology of Perception

In an effort to reassess the status of Phenomenology of Perception and its relation to The Visible and the Invisible, this essay argues that Merleau-Ponty's engagement with Husserl's text and his discussion of the “field of presence” in La temporalité are intended to think through the field in which time makes its appearance as one of passage. Time does not show itself as presence or in the present but manifests itself as Ablauf, as lapse or flow, an écoulement that is simultaneously an explosion, an éclatement. Merleau-Ponty's account of temporality in these pages is thus legible as recovering the primordial experience of time as a self-differentiating déhiscence in its dual power of articulation and erosion. Time is thus simultaneously the vehicle of the world's appearance and of its “disarticulation”, the passage of a rhythm of affirmation and disintegration.     

The form of the soul ― on the body in Freud’s psychoanalysis

To formulate the problem of the relation between body and soul in terms of how one should understand the relation between consciousness and the brain, or in terms of explaining how mind can arise out of matter, is a modern and far from innocent tendency that has instigated the whole spectrum of theories and answers suggested by the philosophy of mind of the so-called Analytic tradition during the 20th century. During the last 5 decades, we have seen a number of attempts at incorporating Freud into this discussion about the relation between body and soul. In this article, the author develops an argument according to which the philosophy of mind of the Analytic tradition is not really an appropriate intellectual environment for Freud´s theory of the body and its constitutive rôle. Rather, we should turn to phenomenology and transcendental philosophy where the body is thematized, not in terms of matter taken to give rise to consciousness in an empirical sense, but rather in terms of the “lived body” that is taken, in a transcendental sense, to constitute the organization of meaning in our conscious and our unconscious psychological life. On the basis of an outline of this phenomenological theory, the author argues that Freud, most of all in his theory of psychosexual development, thematizes the body as the form of the soul.