The Multilevel Modality-Switch Effect: What Happens When We See the Bees Buzzing and Hear the Diamonds Glistening

Previous studies demonstrated that the sequential verification of different sensory modality properties for concepts (e.g., BLENDER-loud; BANANA-yellow) brings about a processing cost, known as the modality-switch effect. We report an experiment designed to assess the influence of the mode of presentation (i.e., visual, aural) of stimuli on the modality-switch effect in a property verification and lexical decision priming paradigm. Participants were required to perform a property verification or a lexical decision task on a target sentence (e.g., “a BEE buzzes”, “a DIAMOND glistens”) presented either visually or aurally after having been presented with a prime sentence (e.g., “the LIGHT is flickering”, “the SOUND is echoing”) that could either share both, one or none of the target’s mode of presentation and content modality. Results show that the mode of presentation of stimuli affects the conceptual modality-switch effect. Furthermore, the depth of processing required by the task modulates the complex interplay of perceptual and semantic information. We conclude that the MSE is a task-related, multilevel effect which can occur on two different levels of information processing (i.e., perceptual and semantic).     

Anxiety and Depression During Childhood and Adolescence: Testing Theoretical Models of Continuity and Discontinuity

The present study sought to clarify the trajectory (i.e., continuous vs. discontinuous) and expression (i.e., homotypic vs. heterotypic) of anxiety and depressive symptoms across childhood and adolescence. We utilized a state-of-the-science analytic approach to simultaneously test theoretical models that describe the development of internalizing symptoms in youth. In a sample of 636 children (53% female; M _age = 7.04; SD _age = 0.35) self-report measures of anxiety and depression were completed annually by youth through their freshman year of high school. For both anxiety and depression, a piecewise growth curve model provided the best fit for the data, with symptoms decreasing until age 12 (the “developmental knot”) and then increasing into early adolescence. The trajectory of anxiety symptoms was best described by a discontinuous homotypic pattern in which childhood anxiety predicted adolescent anxiety. For depression, two distinct pathways were discovered: A discontinuous homotypic pathway in which childhood depression predicted adolescent depression and a discontinuous heterotypic pathway in which childhood anxiety predicted adolescent depression. Analytical, methodological, and clinical implications of these findings are discussed.     

Recalling what was where when seeing nothing there

So-called “looks-at-nothing” have previously been used to show that recalling what also elicits the recall of where this was. Here, we present evidence from an eye-tracking study which shows that disrupting looks to “there” does not disrupt recalling what was there, nor do (anticipatory) looks to “there” facilitate recalling what was there. Therefore, our results suggest that recalling where does not recall what.     

Who Does the Sounding? The Metaphysics of the First-Person Pronoun in the <Emphasis Type="Italic">Zhuangzi</Emphasis>

In classical Chinese wu 吾 is commonly employed as the first-person pronoun, similar to wo 我 that retains its use in modern Chinese. Although these two words are usually understood as stylistic variants of “I,” “me,” and “myself,” Chinese scholars of the Zhuangzi 莊子 have long been aware of the possible differences in their semantics, especially in the philosophical context of discussing the relation between the self and the person, as evinced by their occurrences in the much-discussed line “Now I have lost myself” (jin zhe wu sang wo 今者吾喪我) in the chapter “Discussion on Making All Things Equal” (“Qiwulun 齊物論”). In this essay, I first provide an exegesis of the proffered explanations of the semantical differences between wu and wo as an introduction to two ways of understanding them in the Zhuangzi literature, viz. the single-reference view and the double-reference view. Then I shall argue against these two views in favor of the no-reference view, meaning that both pronouns in “Now I have lost myself” do not function referentially, given the peculiarity of the verb “lose.” I believe the no-reference view has not been explicitly articulated and defended in the literature, although some scholars who want to read the no-self view into the Zhuangzi might have implied it. My argument is supported by a close reading of the targeted passage in the Zhuangzi, premised on the assumption that the part on the “piping of Heaven” (tian lai 天籟) immediately following the discussion of losing oneself is an indirect explanation rather than a digression. My explanation is framed within a similar discussion of “I” by the British philosopher Elizabeth Anscombe. This comparative interpretation, I believe, not only provides the grounds for understanding Zhuangzi’s ideal of attaining the state where “the ten thousand things are one with me,” but also demonstrates how metaphysics and the philosophy of language are two interwoven threads in Zhuangzi’s reasoning.     

The Real-Constitution in Hedwig Conrad-Martius’ <Emphasis Type="Italic">Realontologie</Emphasis>

In this work we try to distinguish five levels of the constitution of reality in Conrad Martius’ Realontologie (1923) (Real Ontology). The difference between “existential autonomy” and “existential relativity” seems to be the first one. The second level of the constitution of reality concerns the problem of “whatness” (Washeit) and the substantial reality (Realität). We can find the third level in the materiality from the eidetical point of view. The fourth level of the constitution of reality concerns the material formation as presupposition of a personal essence. Finally we can distinguish a fifth level of the constitution of the reality in the essential stratification.     

Understanding the Heart-Mind Within the Heart-Mind of the <Emphasis Type="Italic">Nèiyè</Emphasis> (<Emphasis Type="Italic">Inward Training</Emphasis>)

The Nèiyè 內業 (Inward Training) talks of “a heart-mind (xīn 心) within a heart-mind” that is somehow connected to or prior to language. In the context of the overall advice on looking “inward” or “internally” as part of the meditation and mysticism practice that the Nèiyè introduces, this talk of a heart-mind within a heart-mind arguably invites comparisons with a Cartesian “inner theater” conception of mentality. In this paper, I examine the “inner” talk of the Nèiyè in order to tease out its identifiable commitments in philosophical psychology. I consider the ways in which the “inner” talk of the text might be read as marking out one or more of three different inner/outer distinctions, and I argue that we can consistently read the Nèiyè without seeing it as marking any inner/outer distinction that is related to what is often referred to in English as “inner experience.”     

Hillel and Confucius: The prescriptive formulation of the golden rule in the Jewish and Chinese Confucian ethical traditions

A prospective convert asked Hillel to teach him the entire Torahwhile standing on one foot. Hillel replied, “What is hateful to yourself, do not do to your fellow man. That isthe whole of Torah and the remainder is but commentary. Go and study it.” (Hillel:Shab. 31; emphasis added)Zigong: “Is there asingle word that can serve as a guide to conduct throughout one’s life?” Confucius said: “Perhaps the word ‘shu’, ‘reciprocity’: ‘Do not do to others what you would not want others to do to you’.” (Analects: 15.24; see alsoAnalects. 12 andZhongyong. 13.3; emphasis added)¹     

Subjunctive Conditional Probability

There seem to be two ways of supposing a proposition: supposing “indicatively” that Shakespeare didn’t write Hamlet, it is likely that someone else did; supposing “subjunctively” that Shakespeare hadn’t written Hamlet, it is likely that nobody would have written the play. Let P(B//A) be the probability of B on the subjunctive supposition that A. Is P(B//A) equal to the probability of the corresponding counterfactual, A □→B? I review recent triviality arguments against this hypothesis and argue that they do not succeed. On the other hand, I argue that even if we can equate P(B//A) with P(A □→B), we still need an account of how subjunctive conditional probabilities are related to unconditional probabilities. The triviality arguments reveal that the connection is not as straightforward as one might have hoped.     

<Emphasis Type="Italic">Tian</Emphasis> as Cosmos in Z<Emphasis Type="SmallCaps">hu</Emphasis> Xi’s Neo-Confucianism

Tian 天 is central to the metaphysics, cosmology, and ethics of the 800-year-long Chinese philosophical tradition we call “Neo-Confucianism,” but there is considerable confusion over what tian means—confusion which is exacerbated by its standard translation into English as “Heaven.” This essay analyzes the meaning of tian in the works of the most influential Neo-Confucian, Zhu Xi 朱熹 (1130–1200), presents a coherent interpretation that unifies the disparate aspects of the term’s meaning, and argues that “cosmos” does an excellent job of capturing this meaning and therefore should be adopted as our translation of tian.     

Courage in <Emphasis Type="Italic">The Analects</Emphasis>: A genealogical survey of the confucian virtue of courage

The different meanings of “courage” in The Analects were expressed in Confucius’ remark on Zilu’s bravery. The typological analysis of courage in Mencius and Xunzi focused on the shaping of the personalities of brave persons. “Great courage” and “superior courage”, as the virtues of “great men” or “shi junzi 士君子 (intellectuals with noble characters)”, exhibit not only the uprightness of the “internal sagacity”, but also the rich implications of the “external kingship”. The prototype of these brave persons could be said to be between Zengzi’s courage and King Wen’s courage. The discussion entered a new stage of Neo-Confucianism in the Song and Ming dynasties, when admiration for “Yanzi’s great valor” became the key of various arguments. The order of “the three cardinal virtues” was also discussed because it concerned the relationship between “finished virtue” and “novice virtue”; hence, the virtue of courage became internalized as an essence of the internal virtuous life. At the turn of the 20^th century, when China was trembling under the threat of foreign powers, intellectuals remodeled the tradition of courage by redefining “Confucius’ great valor”, as Liang Qichao did in representative fashion in his book Chinese Bushido. Hu Shi’s Lun Ru 论儒 (On Ru) was no more than a repetition of Liang’s opinion. In the theoretical structures of the modern Confucians, courage is hardly given a place. As one of the three cardinal virtues, bravery is but a concept. In a contemporary society where heroes and sages exist only in history books, do we need to talk about courage? How should it be discussed? These are questions which deserve our consideration.     

Determination of the number of independent parameters of a score matrix from the examination of rank orders

Two ordinal consequences are drawn from the linear multiple-factor analysis model. First, the numberR(s, d) of distinct ways in whichs subjects can be ranked by linear functions ofd factors is limited by the recursive expressionR(s, d)=R(s?1,d)+(s?1)R(s?1,d?1). Second, every setS ofd+2 subjects can be separated into two subsetsS* andS ? S* such that no linear function ofd variables can rank allS* over allS ? S*, and vice versa. When these results are applied to the hypothetical data of Thurstone's “box problem,” three independent parameters are found. Relations to Thurstone's suggestion for a non-correlational factor analysis are discussed.     

The Carnival’s Edge: <Emphasis Type="Italic">Charlie Hebdo</Emphasis> and Theories of Comedy

This article reexamines the satire of Charlie Hebdo through the lens of comedy theory and cultural studies. Drawing upon Mikhail Bakhtin’s notion of “the carnivalesque” and Linda Hutcheon’s concept of “irony’s edge,” it considers the wide variety of potential meanings that are encoded within Hebdo’s highly controversial comedy and religious representations. Introducing the notion of the “ambigramic carnival,” I argue that competing notions of hegemony in French culture encourage radically different understandings of the ethical and political implications of Hebdo’s content. Ultimately, I contend that while Hebdo’s approach to satire is in no way responsible for the terroristic violence visited upon the magazine, the publication nonetheless crafted a style intended to evoke a range of responses, including profound anger. As an empirical companion to this theoretical approach, the article then turns to coverage of the Hebdo massacre in the Jewish press, arguing that in the United States the Forward used the Hebdo story to represent Jewish empowerment and disempowerment simultaneously.     

Is Explanatoriness a Guide to Confirmation? A Reply to Climenhaga

We (2013, 2014) argued that explanatoriness is evidentially irrelevant in the following sense: Let H be a hypothesis, O an observation, and E the proposition that H would explain O if H and O were true. Then our claim is that Pr(H | O & E) = Pr(H | O). We defended this screening-off thesis (SOT) by discussing an example concerning smoking and cancer. Climenhaga (Philos Sci, forthcoming) argues that SOT is mistaken because it delivers the wrong verdict about a slightly different smoking-and-cancer case. He also considers a variant of SOT, called “SOT*”, and contends that it too gives the wrong result. We here reply to Climenhaga’s arguments and suggest that SOT provides a criticism of the widely held theory of inference called “inference to the best explanation”.     

The Viability of Confucian Transcendence: Grappling with T<Emphasis Type="SmallCaps">u</Emphasis> Weiming’s Interpretation of the <Emphasis Type="Italic">Zhongyong</Emphasis>

This essay assesses Tu Weiming’s notion of transcendence in terms both of its legitimacy as an interpretation of Confucianism and of its viability as an answer to modern challenges. An examination of Tu’s hermeneutical assumptions in his Zhongyong commentary leads to a discussion of his locating transcendence in the subjectivity of the junzi, the profound person. Calling the self-cultivation “self-knowledge,” Tu makes explicit the religious character of the xin, the basis of self-cultivation, and its transcendent character, because it is endowed from heaven. However, because the xin is irreducibly human, this transcendence is also immanentized. From the xin a fiduciary community is formed, hence the “covenantal” nature of Confucian religiousness. The essay ends with the question: Because Tu does not elaborate on cultivating a community’s intersubjectivity, does it make the realization of the transcendent xin a “deferred potentiality,” without mooring in the actual formation of human community?     

Expansion of Parents’ Undetermined Experience in Socioeducational Programs: Extending the Dialogical Self Theory

The Dialogic Self Theory (DST—Hermans et al. Integrative Psychology and Behavioral Sciences, 51(4), 1-31, 2017) is extended here in its dynamic aspects through focusing on the notions of indeterminacy, emptiness and movement. Linking with Husserl, I propose moving the dialogical self (DS) from a clear position in the “repertory of the Self” to an undetermined horizon. This makes it possible to introduce “holes” (emptiness) into the schematic representation of the “repertory of the Self”. Yet Husserl’s concept of horizon seems to focus too much on making the indeterminable determinate. To overcome this limit, I incorporate Bergson’s concept of empty form into the DST. This enables conceptualising the extension and emergence of horizon. Extending Bergson’s concept of organisation, it is possible to see how the expansion of the horizon in a movement of globalisation does not necessarily entail the disorganisation of the DS but rather to its further organisation. Extending the system of DS by Hermans et al. Integrative Psychology and Behavioral Sciences, 51(4), 1-31, (2017), I open by suggesting that movements are both horizontal (between people) and vertical (between the person, the institutions and the norms) connectors. My conceptual propositions are illustrated by parents’ and educators’ discourses in two Canadian socio-educational programs.     

Default “Gunel and Dickey” Bayes factors for contingency tables

The analysis of R×C contingency tables usually features a test for independence between row and column counts. Throughout the social sciences, the adequacy of the independence hypothesis is generally evaluated by the outcome of a classical p-value null-hypothesis significance test. Unfortunately, however, the classical p-value comes with a number of well-documented drawbacks. Here we outline an alternative, Bayes factor method to quantify the evidence for and against the hypothesis of independence in R×C contingency tables. First we describe different sampling models for contingency tables and provide the corresponding default Bayes factors as originally developed by Gunel and Dickey (Biometrika, 61(3):545–557 (1974)). We then illustrate the properties and advantages of a Bayes factor analysis of contingency tables through simulations and practical examples. Computer code is available online and has been incorporated in the “BayesFactor” R package and the JASP program (jasp-stats.org).     

The Foot-Reading Cult of Japan

Ho-no-Hana-Sanpogyo was a Japanese new religious movement referred to as the “foot-reading cult” in the media. Its founder, Fukunaga Hogen, claimed to have divine authority and the ability to diagnose physical illness by studying the soles of an individual’s feet. The purpose of this paper is to provide an overview of the history of Ho-no-Hana-Sanpogyo and Fukunaga’s practice of foot reading.     

Rank on Emotional Intelligence,Unlearning and Self-Leadership

Propelled from the inner circle after publishing The Trauma of Birth (1924), Otto Rank jettisoned Freud's science of knowing because it denied the intelligence of the emotions. Transforming therapy from knowing to being-in-relationship, Rank invented modern object-relations theory, which advocates continual learning, unlearning and relearning: that is, cutting the chains that bind us to the past. Separating, no matter how anxiety-provoking, from outworn phases of life, including previously taken-for-granted ideologies and internalized others, is essential for self-leadership. In 1926, Rank coined the terms “here-and-now” and “pre-Oedipal.” By 1926, Rank had formulated a model of “creative willing”—self-leadership infused with the intelligence of the emotions—as the optimal way of being-in-relationship with others.     

The Fallaciousness of Threats: Character and <Emphasis Type="Italic">Ad Baculum</Emphasis>

Robert Kimball, in “What’s Wrong with Argumentum Ad Baculum?” (Argumentation, 2006) argues that dialogue-based models of rational argumentation do not satisfactorily account for what is objectionable about more malicious uses of threats encountered in some ad baculum arguments. We review the dialogue-based approach to argumentum ad baculum, and show how it can offer more than Kimball thinks for analyzing such threat arguments and ad baculum fallacies.