DO THE SELF‐DECEIVED GET WHAT THEY WANT?

Abstract: Two of the most basic questions regarding self‐deception remain unsettled: What do self‐deceivers want? What do self‐deceivers get? I argue that self‐deceivers are motivated by a desire to believe. However, in significant contrast with Alfred Mele's account of self‐deception, I argue that self‐deceivers do not satisfy this desire. Instead, the end‐state of self‐deception is a false higher‐order belief. This shows all self‐deception to be a failure of self‐knowledge.     

DUTCH BOOKS,DUTCH STRATEGIES AND WHAT THEY SHOW ABOUT RATIONALITY

Philosophical Studies -     

BASAL READING MANUALS: WHAT DO TEACHERS THINK OF THEM AND HOW DO THEY USE THEM?

This study was undertaken to determine teachers’ perceptions of the helpfulness of basal reading manuals and to systematically examine teachers actual use of these manuals. Thirty‐eight teachers in grades 1‐5 responded to a questionnaire asking them to rate how helpful each part of the basal manual was in presenting a reading lesson. In addition, ten of these teachers were observed for an entire story cycle to determine what parts of the manual he/she used. Data indicated that teachers rated vocabulary instruction as the most helpful followed by comprehension questions. Classroom observations indicated that all ten teachers used the basal in teaching vocabulary and comprehension. Skills instruction was rated third in helpfulness followed by background information and prereading questions. Enrichment activities were rated as least helpful. Classroom observations found 9 out of the 10 teachers used skill instruction, while 5 used background and prereading questions. Only 1 teacher used the enrichment suggestions. These results indicate that verbal report data were highly consistent with the data collected in classroom observation.     

A METHOD FOR ESTABLISHING THE REPRESENTATIONAL VALIDITY OF INTERACTION CODING SYSTEMS: DO WE SEE WHAT THEY SEE?

This paper offers a new methodological approach to establishing the validity of interaction coding schemes, and it reports research which applies these procedures to three coding systems that have been used to study small group decision making: Bales' (1950) Interaction Process Analysis System, Fisher's (1970) Decision Proposal Coding System, and Mabry's (1975) Pattern Variable Coding System. The procedures offered here provide a method for determining whether the functions or constructs identified by a coding system are part of the common meanings ascribed to the participants in the interaction. Of the three coding systems evaluated in the study, the IPA System represented subjects' interpretations of decision-making interaction better than the Decision Proposal System, which, in turn, performed better than the Pattern Variable System.     

WHAT IS ANIMALISM?

One increasingly popular approach to personal identity is called ‘animalism.’ Unfortunately, it is unclear just what the doctrine says. In this paper, I criticise several different ways of stating animalism, and put forward one formulation that I find more promising.     

ON WHAT THERE IS

Abstract: This paper programmatically outlines a case for “nominalism”. If brown and colored are so related logically that being colored is nothing over and above being brown, then whatever “exists”other than concreta is nothing over and above concreta. Possibilities of rain and “universals” like the shape, circularity (= the logical possibility of being so shaped), lack “existence” in another sense. (“There are things that don't exist” shows that ‘there are’ is used even more broadly than ‘there exist’.) The univocity of ‘exist’ is disproved by “A prime number between 6 and 10 exists” being analytic despite the invalidity of ontological arguments.     

WHAT ASSERTION IS NOT

Philosophical Studies -     

"THEY HAVE EYES AND SEE NOT"

An analysis of the display of gender in an Israeli museum of social history decodes the practices by which the museum constructs gender and uses gender difference in the display of Jewish life to construct male dominance and to marginalize women. It reinforces a stereotypical world in which women remain nameless and voiceless and have no contribution to show for themselves. Far from being a reflection of historical reality, women's marginalization is the erasure of women's contribution to Jewish survival. This trivialization of women goes unnoticed by the visitor, to whom the display seems perfectly natural and factually acceptable, and contributes to the preservation of gender difference and inequality in Israeli society. Thus, Beit Hatefusot can be seen as a metaphor for the nonconscious ideology that marginalizes women in Israeli culture and results in their exclusion from such activities that are honored or glorified or bring money or power.