Précis of Foundations of language: brain, meaning, grammar, evolution

The goal of this study is to reintegrate the theory of generative grammar into the cognitive sciences. Generative grammar was right to focus on the child's acquisition of language as its central problem, leading to the hypothesis of an innate Universal Grammar. However, generative grammar was mistaken in assuming that the syntactic component is the sole course of combinatoriality, and that everything else is "interpretive." The proper approach is a parallel architecture, in which phonology, syntax, and semantics are autonomous generative systems linked by interface components. The parallel architecture leads to an integration within linguistics, and to a far better integration with the rest of cognitive neuroscience. It fits naturally into the larger architecture of the mind/brain and permits a properly mentalistic theory of semantics. It results in a view of linguistic performance in which the rules of grammar are directly involved in processing. Finally, it leads to a natural account of the incremental evolution of the language capacity.     

Intuitionist logic — Subsystem of,extension of,or rival to,classical logic?

Strictly speaking, intuitionistic logic is not a modal logic. There are, after all, no modal operators in the language. It is a subsystem of classical logic, not [like modal logic] an extension of it. But... (thus Fitting, p. 437, trying to justify inclusion of a large chapter on intuitionist logic in a book that is largely about modal logics).     

Volume 18 – List of contents,Author index,and List of reviewers, 2012

Negative acknowledgement is an impression management technique that uses the admission of an unfavourable quality to mitigate a negative response. Although the technique has been clearly demonstrated, the underlying process is not well understood. The current research identifies a key mediator and moderator while also demonstrating that the effect extends beyond the specific acknowledged domain to the overall evaluation of a target object. The results of study 1 indicate that negative acknowledgement works through mitigating negatively valenced cognitive responses. People who are presented with a negative acknowledgement are less likely to counterargue when forming an evaluation. The results of study 2 reveal that individual differences in need for structure impact the effectiveness of the technique. People who are high in need for structure are more susceptible to the effect presumably because of their desire for easy-to-use information that aids the formation and maintenance of simple knowledge structures.     

Are measures of self-esteem,neuroticism, locus of control,and generalized self-efficacy indicators of a common core construct?

The authors present results of 4 studies that seek to determine the discriminant and incremental validity of the 3 most widely studied traits in psychology-self-esteem, neuroticism, and locus of control-along with a 4th, closely related trait-generalized self-efficacy. Meta-analytic results indicated that measures of the 4 traits were strongly related. Results also demonstrated that a single factor explained the relationships among measures of the 4 traits. The 4 trait measures display relatively poor discriminant validity, and each accounted for little incremental variance in predicting external criteria relative to the higher order construct. In light of these results, the authors suggest that measures purporting to assess self-esteem, locus of control, neuroticism, and generalized self-efficacy may be markers of the same higher order concept.     

“Love of same,love of other”

The positions in feminist theory and theology tend to be polarized between so‐called essentialists and constructionists. Yet, despite apparent anthropological dissension, both parties try to substantiate political and ecclesiastical claims through definitions: what is sexual difference, what is gender, what is a woman, what is she not. For the purpose of mending how we usually approach these questions, I claim instead that the most important theological issue in the realities of males and females is not that their bodies “work” differently, nor that their social positions usually are different and “mean” differently in different cultures, but that they take part in the constitution, recreation and representation of different human subject positions of which there are everywhere and always at least two. My tentative arguments are developed from engaging with the Swiss theologian Karl Barth and the French philosopher Luce Irigaray.     

The discovery of the principles of reinforcement,extinction, generalization,and differentiation of conditional reflexes in Pavlov’s laboratories

The discovery of reinforcement, extinction, generalization, and differentiation with the conditional reflex method in Pavlov’s laboratories is described. Modern American introductory texts show that contemporary understanding of the experimental work on conditioning in Pavlov’s laboratories is derived from a 1927 English translation of Pavlov’s lectures on the conditional reflexes. The lectures present the discoveries topically, not chronologically. In contrast, this article presents a chronological account of the contributions of S. G. Vul’fson, I. F. Tolochinov, and B. P. Babkin, which led to the conceptualization of reinforcement and extinction, and the work of V. N. Boldyrev and N. A. Kashereninova, which led to the formulation of the concepts of generalization and differentiation. This historical approach avoids giving the impression that the development of the Pavlovian paradigm was a highly systematic pursuit.     

Spirituality,the opiate of scholars of religion?

This review discusses Craig Martin’s approach to religious individualism and more widely the ways in which social scientists can make sense of individuals’ identities, beliefs and practice, as these seem more volatile and eclectic than ever. In particular, it is interested in the ‘critical’ study of religion developed in Capitalizing Religion. This review underscores the convergence between this book and other recent works regarding epistemological weaknesses affecting the contemporary study of religion (and in particular the ‘paradigm of spirituality’). It discusses Martin’s original contributions – in particular, a critical analysis of the ideological origins and biases underlying the categorisation of freely chosen spirituality vs. coercive religion. Finally, this review tries to further Capitalizing Religion’s argument by drawing on my own empirical work on the popularisation of meditation, yoga and kabbalah, sharing Martin’s critical approach and interest for the ways in which social structure and cultural norms affect individuals’ religious life.     

Comparing Knowledge of β-Thalassemia in Samples of Italians,Italian-Americans,and Non-Italian-Americans

The purpose of this study was to determine the level of β-thalassemia awareness among Italians living on the eastern side of Sicily (Bronte, Catania, and Tortorici, Messina), Italian-Americans, and Americans of other ethnic backgrounds (Other-Americans). A questionnaire was developed which asked respondents knowledge questions about both β-thalassemia and Down Syndrome. Five hundred questionnaires were distributed, and 456 were ultimately returned and analyzed (150 Italians, 156 Italian-Americans, 150 Other-Americans). Italians answered an average of 55% of the β-thalassemia correctly compared to scores of 17 and 24% for the Italian-Americans and Other-Americans, respectively. The groups did not differ in their knowledge of Down Syndrome (all answered between 58 and 60% of the questions correctly on average). Over 80% of the Italian respondents had heard of β-thalassemia compared to only 19% of the Italian-Americans. β-Thalassemia education programs in Italy appear to have dramatically increased awareness of the disorder. Similar programs need to be developed for at-risk populations in the United States.     

Well-Being, Quality of Life, and the Naïve Pursuit of Happiness

The pursuit of happiness is a long-enshrined tradition that has recently become the cornerstone of the American Positive Psychology movement. However, “happiness” is an over-worked and ambiguous word, which, it is argued, should be restricted and only used as the label for a brief emotional state that typically lasts a few seconds or minutes. The corollary proposal for positive psychology is that optimism is a preferable stance over pessimism or realism. Examples are presented both from psychology and economics that illustrate the dangers of optimism, and in which better outcomes can occur with a pessimistic stance. A more sophisticated approach is then presented in which, in relation to well-being and quality of life, neither optimism nor pessimism is seen as inherently better than the other, but, rather, in which psychological flexibility may contribute optimally to health and well-being.     

Images of the disciplining of psychology, 1890–1940

Over the course of psychology’s first several decades, the language used to convey the subject matter gradually shifted from being free and literary to being strictly constrained and disciplined by increasingly focused theoretical demands. The project described here, “Disciplining Psychology,” aimed to depict this transformation by generating images of the faces of three highly influential psychologists—William James, Sigmund Freud, and B. F. Skinner. Each image is composed of the words used in one of each individual’s most important books. The tightening of the disciplinary vocabulary is revealed in the differences among the three arrays of words themselves, but I have also striven to reflect it in the aesthetic aspects of each image. The method used here could easily be extended to a wider array of authors, texts, and psychological topics.     

Beyond the abstract—concrete dichotomy: Mode of acquisition,concreteness, imageability,familiarity, age of acquisition,context availability,and abstractness norms for a set of 417 Italian words

The main objective of this study is to investigate the abstract-concrete dichotomy by introducing a new variable: the mode of acquisition (MoA) of a concept. MoA refers to the way in which concepts are acquired: through experience, through language, or through both. We asked 250 participants to rate 417 words on seven dimensions: age of acquisition, concreteness, familiarity, context availability, imageability, abstractness, and MoA. The data were analyzed by considering MoA ratings and their relationship with the other psycholinguistic variables. Distributions for concreteness, abstractness, and MoA ratings indicate that they are qualitatively different. A partial correlation analysis revealed that MoA is an independent predictor of concreteness or abstractness, and a hierarchical multiple regression analysis confirmed MoA as being a valid predictor of abstractness. Strong correlations with measures for the English translation equivalents in the MRC database confirmed the reliability of our norms. The full database of MoA ratings and other psycholinguistic variables may be downloaded from http:// brm.psychonomic-journals.org/content/supplemental or www.abstract-project.eu.     

The advantages,shortcomings, and existential issues of Zhuangzi’s use of images

Zhuangzi is considered a creative poet-philosopher because of his use of imaginative images. He used the imaginative images of his system to construct the world of the Dao. He left the essence of material things as they are to speak for the mystery of existence itself, and let them express both the state of and the dream for human freedom. Zhuangzi’s way of using images shows his own lack of the understanding about images, and his lack of adequate assessments. He used images in accord with his own personal preferences and fixed characteristics. He also had a tendency to equate the Dao which he experienced in his mind with the Dao itself. These shortcomings limit his improving and understanding of the Dao, so that his Dao failed to become more open to a wider existence.     

The “concept of time” and the “being of the clock”: Bergson, Einstein, Heidegger, and the interrogation of the temporality of modernism

The topic to be addressed in this paper, that is, the distinction between the “concept” of time and the being of the clock, divides into two parts: first, in the debate between Albert Einstein and Henri Bergson, one discovers the ground for the diverging concepts of time characterized by physics in its opposing itself to philosophy. Bergson’s durée or “duration” in opposition to Einstein’s ‘physicist’s time’ as ‘public time,’ one can argue, sets the terms for Martin Heidegger’s extending, his ontological analysis of Da-sein, as human being-in-the-world. Second, in this the ‘concept of time’ gives way to the analysis of the ‘being of the clock.’ What is this being of the clock that makes evident the fundamental temporality of Da-sein? This question is rehearsed in Division Two of Being and Time. My claim is that the fundamental insight into the nature of time revealed by the encounter between Bergson and Einstein is that time extemporizes itself. Temporality “is” not a being but a process that temporalizes itself, precisely because it “is not.”     

A new member of the family? The continuum of being,artificial intelligence,and the image of God

Abstract

Are the scientific and religious definitions of life irreconcilable or do they overlap in significant areas? What is life? Religion seems to imply that there is a qualitative distinction between human beings and the rest of creation; however, there is a strong tradition in Christianity and in Eastern thought that suggests that the natural world also has a relationship with God. Human dominion over other parts of creation exists, but does not obviate this connection, nor give humans a circle unto themselves. The concept of humans being created in the image of God can be used to explain why we might believe humans are in a circle unto themselves, yet we can expand this concept to include artificially intelligent computers, a new potential member of the cognitive family. Our quest for artificial intelligence tells us both what we value in our humanity, and how we might extend that valuation to the rest of creation.     

Technology, knowledge, governance: The political relevance of Husserl’s critique of the epistemic effects of formalization

This paper explores the political import of Husserl’s critical discussion of the epistemic effects of the formalization of rational thinking. More specifically, it argues that this discussion is of direct relevance to make sense of the pervasive processes of ‘technization’, that is, of a mechanistic and superficial generation and use of knowledge, to be observed in current contexts of governance. Building upon Husserl’s understanding of formalization as a symbolic technique for abstraction in the thinking with and about numbers, I argue that processes of technization, while being necessary and legitimate procedures for the reduction of complexities, also may give rise to politically unresponsive and ultimately dysfunctional ‘economies of thinking.’ This paper is structured in three parts. In the first part I outline Husserl’s account of the formalization and technization of thought and knowledge. In the second part I make my case for the political import of this account, departing in this context from positions that (a) regard Husserl’s discussions of formalization and its effects as merely epistemological, or that (b) try to mobilize Husserl for a one-sided critique of instrumental reason. In the final part I address a major shortcoming of Husserl’s account, namely its neglect of the concrete and historically evolving technological infrastructures of processes of formalization/technization.     

Networks,Space, and Residents’ Perception of Cohesion

Community scholars increasingly focus on the linkage between residents’ sense of cohesion with the neighborhood and their own social networks in the neighborhood. A challenge is that whereas some research only focuses on residents’ social ties with fellow neighbors, such an approach misses out on the larger constellation of individuals’ relationships and the spatial distribution of those relationships. Using data from the Twin Communities Network Study, the current project is one of the first studies to examine the actual spatial distribution of respondents’ networks for a variety of relationships and the consequences of these for neighborhood and city cohesion. We also examine how a perceived structural measure of cohesion—triangle degree—impacts their perceptions of neighborhood and city cohesion. Our findings suggest that perceptions of cohesion within the neighborhood and the city depend on the number of neighborhood safety contacts as well as on the types of people with which they discuss important matters. On the other hand, kin and social friendship ties do not impact cohesion. A key finding is that residents who report more spatially dispersed networks for certain types of ties report lower levels of neighborhood and city cohesion. Residents with higher triangle degree within their neighborhood safety networks perceived more neighborhood cohesion.     

Egoism,Labour, and Possession: A reading of “Interiority and Economy,” Section II of Lévinas' Totality of Infinity

Lévinas is the philosopher of the absolutely Other, the thinker of the primacy of the ethical relation, the poet of the face. Against the formalism of Kantian subjectivity, the totality of the Hegelian system, the monism of Husserlian phenomenology and the instrumentalism of Heideggerian ontology, Lévinas develops a phenomenological account of the ethical relation grounded in the idea of infinity, an idea which is concretely produced in the experience with the absolutely other, particularly, in their face. The face of the other, irreducible to any ontological structure of being or any epistemological intentionality of representation, reaches out from on high across the abyss of the isolated ego, commanding respect all the while granting the possibility of murder. This experience overflows the subjective capacity of the separated ego, forcing it “beyond being.” This anarchic relation with the Other is the groundless condition of possibility for ethical life, that is, truly human life. The structure of the ethical relation can then be determined in hindsight as the ground of meaning for what it is to be an I at all.

This is a pretty uncontroversial reading of Lévinas' work, especially Totality and Infinity (TI). And yet, there is one small problem. If this is what Lévinas is doing, then why does the largest section of Totality and Infinity – section II, “Interiority and Economy” – have nothing to do with ethics, the other, or the face at all? Why is it devoted to an arduous analysis of what he calls separation, egoism, economy, enjoyment, labour, and possession? In other words, why does Lévinas spend so much energy on writing about the egoist at the heart of his magnum opus, which is supposedly a text devoted to the Other? And furthermore, why is this section one of the least discussed in the secondary literature on Lévinas?

These questions motivate the present inquiry, which modestly seeks to understand what Lévinas is up to in this section. Once laying out the basic story, I will focus on the concepts of labour and possession, for I think these are the unrecognized pivots upon which the transition from ego to Other turns. I will also make some slight attempts to interpret Lévinas' direct or indirect comments on Plato, Kant, Hegel, Husserl and Heidegger. For although he distances himself from these giants, he stands on their shoulders as well.