Knowledge About Hand Shaping and Knowledge About Objects

Our two experiments investigated associations between cognitive representations of objects and hand-shape categories. Hand configurations were partitioned according to prehensility and the size of the contacting surface, resulting in the classes: pinch, poke, palm, and clench. Experiment 1 elicited object names in response to configuration-name cues, provided ratings of the relevance of each configuration to a set of objects, and probed for the functions determining such relevance. Cueing with a configuration class elicited an associated object category with substantial intersubject agreement, and vice versa. Both the object categories and the functions associated with the four hand-configuration classes differed substantially, although the same object could be associated to some extent with multiple configurations, given variations in function. Experiment 2 elicited the names of hand-configuration classes in response to unfamiliar forms, which varied systematically in depth and the size of the projecting picture-plane surface. The modal response, response time, and degree of intersubject agreement were directly related to these variables. These structural variables, however, did not adequately predict shaping responses to real objects, as ascertained from Experiment 1. The results have implications for cognitive representation of motor categories and hand shaping in response to objects.     

Socrates' Moral Intellectualism

In the Protagoras, Socrates appears to affirm and defend a paradoxical doctrine: the unity of virtue. Plato scholars do not agree on how the doctrine should be understood. Some, following Vlastos (1972), take Socrates to hold that the virtues are biconditionally related, i.e. that anyone who has one of the virtues has them all. Others, following Penner (1973), take Socrates' position to be that the names of the virtues all refer to the same thing, namely virtue. In this paper, I argue that both of these interpretations are mistaken: the main thesis of the Protagoras is, very simply, that each of the virtues is a kind of knowledge or wisdom.     

Against Moral Intellectualism

This paper argues that non‐cognitivism about moral judgements is compatible with moral realism. In order to reveal the possibility, and plausibility, of this hitherto under‐explored position in metaethics, it surveys a series of four increasingly fine‐grained formulations of the distinction between cognitivism and non‐cognitivism. It argues that all but the last of these distinctions should be rejected, on the grounds that they lead advocates of non‐cognitivism away from what initially motivated them to advocate non‐cognitivism in the first place. One significant pay‐off of this reconceived formulation of the cognitivism/non‐cognitivism distinction is that it reveals what it would take to properly appreciate the place of virtue ethics in contemporary metaethical debates.     

Knowledge and its Objects: Revisiting the Bounds of Sense

The Kantian project of investigating the necessary structure of experience presupposes answers to three questions: what is the purpose of such an investigation, what is the source of necessary features of experience, and by what means is it possible to establish the necessary structure of experience? This paper is a critical examination of Strawson's answers to these questions in The Bounds of Sense and his later work. The realism that is implicit in The Bounds of Sense is much more explicit in Strawson's later work but relies on problematic assumptions about the relationship between epistemology and metaphysics.     

为理智主义申言

理智主义(intellectualism)是一种诉诸心智的知识结构(概念、命题知识等)来解释行动的性质或者行动的某些方面的哲学立场。理智主义在若干哲学领域皆有表现。针对赖尔对理智主义的批评,可以为理智主义论题提供一个一般性的辩护。理智主义对解释"智能行为"和"善行"这类行动的某些特征有不可或缺的作用。     

Knowing How to Project Objects: Probing the Generality of Children's Action Knowledge

Previous work on the development of intuitive knowledge about trajectories has shown a dissociation between young children's aimed throwing actions, in which they are highly sensitive to the physical laws of motion, and their explicit judgments, in which they exhibit misconceptions. This research investigated the generality of children's action knowledge by having the participants project a ball with a sling. Instead of adjusting sling stretch, and hence sling force, correctly as a function of both the release height and the target distance, 5- and 6-year-olds (Experiment 1, N = 32) and, without flight feedback, even most 7- to 10-year-olds (Experiment 2, N = 96) considered distance only and ignored the height dimension. Similarly, children's judgments of the required sling stretch tended to follow a distance-only rule, especially with children younger than 9 years of age. These results show that young children's action knowledge exhibited in throwing does not generalize to arbitrary means of force production. They further suggest that there is no developmental trend toward such generalization in the age range examined.     

Limits to Infants' Knowledge of Objects: The Case of MagicalAppearance

Young infants have an impressive knowledge of material objects. They appreciate that distinct objects cannot occupy the same space at the same time, are internally cohesive units that maintain their boundaries, and exist continuously in space and time. We report a surprising limit to this body of understanding: Although 8-month-olds responded to the "magical" disappearance of an object as an unexpected event, they did not so respond to a magical appearance. These results suggest that infants' understanding of objects differs from adult cognition in important respects. We discuss four possible ways in which this finding can be reconciled with evidence that infants appreciate the spatiotemporal continuity of objects.     

Knowledge,Cause, and Abstract Objects: Causal Objections to Platonism

Book Information Knowledge, Cause, and Abstract Objects: Causal Objections to Platonism. Knowledge, Cause, and Abstract Objects: Causal Objections to Platonism Colin Cheyne, Dordrecht: Kluwer Academic Publishers, 2001, xvi + 236, £55 (cloth) By Colin Cheyne. Dordrecht: Kluwer Academic Publishers. Pp. xvi + 236. £55,     

Engineering Objects for Collaboration: Strategies of Ambiguity and Clarity at Knowledge Boundaries

Prior research suggests that boundary objects gain meaning through group interaction. Drawing from the literature on strategic ambiguity, we explore the possibility that individuals strategically create potential boundary objects in an attempt to shape the meanings that groups develop. From ethnographic observations of automotive engineers, we identify 2 creation strategies: ambiguity (to create objects that support multiple meanings) and clarity (to create objects that permit a particular meaning). We detail design activities that engineers undertook to create objects under each strategy. We find that, when creating objects, engineers favored a strategy of ambiguity, which they believed would foster healthy long‐term group interactions, over a strategy of clarity, which they tended to employ only when they expected resistance to their ideas.     

(ANTI)‐Anti‐Intellectualism and the Sufficiency Thesis

Anti‐intellectualists about knowledge‐how insist that, when an agent S knows how to φ, it is in virtue of some ability, rather than in virtue of any propositional attitudpaes, S has. Recently, a popular strategy for attacking the anti‐intellectualist position proceeds by appealing to cases where an agent is claimed to possess a reliable ability to φ while nonetheless intuitively lacking knowledge‐how to φ. John Bengson and Marc Moffett and Carlotta Pavese have embraced precisely this strategy and have thus claimed, for different reasons, that anti‐intellectualism is defective on the grounds that possessing the ability to φ is not sufficient for knowing how to φ. We investigate this strategy of argument‐by‐counterexample to the anti‐intellectualist's sufficiency thesis and show that, at the end of the day, anti‐intellectualism remains unscathed.     

Fixing Descartes: Ethical Intellectualism in Spinoza's Early Writings

This paper aims at reconstructing the ethical issues raised by Spinoza's early Treatise on the Emendation of the Intellect. Specifically, I argue that Spinoza takes issue with Descartes’ epistemology in order to support a form of “ethical intellectualism” in which knowledge is envisaged as both necessary and sufficient to reach the supreme good. First, I reconstruct how Descartes exploits the distinction between truth and certainty in his Discourse on the Method. On the one hand, this distinction acts as the basis for Descartes’ epistemological rules while, on the other hand, it implies a “morale par provision” in which adequate knowledge is not strictly necessary to practice virtue. Second, I show that Spinoza rejects the distinction between truth and certainty and thus the methodological doubt. This move leads Spinoza to substitute the Cartesian Cogito with the idea of God as the only adequate standard of knowledge, through which the mind can attain the rules to reach the supreme good. Third, I demonstrate that in the Short Treatise Spinoza develops this view by equating intellect and will and thus maintaining that only adequate knowledge can help to contrast affects. However, I also insist that Spinoza's early epistemology is unable to explain why human beings drop conceive of the idea of God inadequately. Thus, I suggest that in his later writings Spinoza accounts for the insufficiency of adequate knowledge in opposing the power of the imagination and passions by reconnecting the nature of ideas with the mind's conatus.     

Community Engagement as Liberal Performance,as Critical Intellectualism and as Praxis

This article aims to illustrate that engagement is a dynamic and evolutionary process, moulded by contesting ideological, social actor and contextual forces. For purposes of illustration, I draw on a university-affiliated, participatory enactment of community engagement as a case example. The case illustrates that community engagement may assume a form of action, critical intellectualism and praxis. As action, community engagement is oriented towards performance of liberal democracy. Community engagement, as shaped by the critical intellectualism of the Black Consciousness philosophy, reflects community self-affirmation, autonomy and intellectual independence. Community engagement as praxis may be characterised by reflexivity, vision-making and the building of interpersonal relationships. Community engagement is marked by a dynamic interplay between race, power and counter-hegemonic ideology.     

Formalization and the Objects of Logic

There is a long-standing debate whether propositions, sentences, statements or utterances provide an answer to the question of what objects logical formulas stand for. Based on the traditional understanding of logic as a science of valid arguments, this question is firstly framed more exactly, making explicit that it calls not only for identifying some class of objects, but also for explaining their relationship to ordinary language utterances. It is then argued that there are strong arguments against the proposals commonly put forward in the debate. The core of the problem is that an informative account of the objects formulas stand for presupposes a theory of formalization; that is, a theory that explains what formulas may adequately substitute for an inference in proofs of validity. Although such theories are still subject to research, some consequences can be drawn from an analysis of the reasons why the common accounts featuring sentences, propositions or utterances fail. Theories of formalization cannot refer to utterances qua expressions of propositions; instead they may refer to sentences and rely on additional information about linguistic structure and pragmatic context.