Dibs: In search of self

Abstract

Some ten years ago, while I was training towards ordination as a minister in the Church of England, close friends in the village where I lived took me to a talk given by Michael Jacobs to celebrate the 10th anniversary of the founding of CCC, the Cambridgeshire Consultancy in Counselling, on whose training course my friends, Jenny and David, were then studying.     

Local deductions theorems

The notion of local deduction theorem (which generalizes on the known instances of indeterminate deduction theorems, e.g. for the infinitely-valued ukasiewicz logic C ) is defined. It is then shown that a given finitary non-pathological logic C admits the local deduction theorem iff the class Matr(C) of all matrices validating C has the C-filter extension property (Theorem II.1).The content of this paper was presented in a talk at the Bulgarian-Polish Conference of Logic held at Sofia, Bulgaria, in September 1985 and in a talk given at the XXXI Conference of the History of Logic, Cracow, October 1985.     

Intuitionistic mathematics does not needex falso quodlibet

We define a system IR of first-order intuitionistic relevant logic. We show that intuitionistic mathematics (on the assumption that it is consistent) can be relevantized, by virtue of the following metatheorem: any intuitionistic proof of A from a setX of premisses can be converted into a proof in IR of eitherA or absurdity from some subset ofX. Thus IR establishes the same inconsistencies and theorems as intuitionistic logic, and allows one to prove every intuitionistic consequence of any consistent set of premisses.This paper grew out of discussion of a survey talk, on earlier work, that I gave to the 5th A.N.U. Paraconsistency Conference in January 1988. I am greatly indebted to the suggestion by Michael MacRobbie on that occasion that I investigate the so-called non-Ketonen form of the sequent rule for on the right. That suggestion inspired the correspondingly modified rule of Introduction in the system of natural deduction given above.     

THE STATUS OF MORAL STATUS

This paper investigates whether moral status talk gets us anywhere in our search for answers to questions in the ethics of marginal cases. I consider the usefulness of moral status talk first on the assumption that an individual's possession of moral status is not a further fact about that individual, and then on the assumption that it is. Finally, I offer an expressivistic interpretation of moral status talk. In each case, I argue that such talk conveys nothing that cannot be conveyed more clearly in other words. My conclusion is that we should stop using moral status and its cognates.     

Conflicting perspectives mediate the relation between parents’ and preschoolers’ self-referent mental state talk during collaboration

We examined the relations between the referent of parents and preschoolers’ mental state talk during a collaborative puzzle-solving task (N = 146 dyads; n = 81 3-year-olds, n = 65 4-year-olds). The results showed that parents’ references to their own knowledge and beliefs (self-referent cognitive talk), and references to their child’s knowledge and beliefs (child-referent cognitive talk) were both related to children’s (primarily self-referent) cognitive talk. We then tested whether any of the observed relations could be explained by the presence of conflicting perspectives within the collaborative interaction. Mediational analyses revealed that conflicting perspectives mediated the positive relation between parents’ production of self-referent cognitive talk and child cognitive talk. By contrast, the positive relation between parents’ production of child-referent cognitive talk and child cognitive talk did not depend on the presence of this type of conflict. These findings highlight an important mechanism through which parents’ references to their own mind might promote children’s developing mental state talk in collaborative contexts.     

The very idea of a folk Psychology.

Three arguments are proposed against the idea that ordinary talk about the mind constitutes a folk psychology, a sort of prescientific theory which explains human behaviour and which is ripe for replacement by a neurological or computational theory with better scientific credentials. First, not all talk of the mind is introduced to explain in the way assumed by those who think that mental talk hypothesizes inner processes to explain behaviour. Second, the individuation of the behaviour which is explained by the inner processes itself requires reference to ‘mental’ states such as intentions or desires. Consequently the project is circular. Finally, scientific theory is a practice with a history which may be matched in the case of ordinary talk of the mind. Certainly ordinary talk of motives, intentions, and thoughts may be infected by the theorizing of economists and sociologists et al., but it is impossible that all talk of the mind should be theoretical in this way.     

Peer-Nominated Deviant Talk Within Residential Treatment: Individual and Group Influences on Treatment Response

This research examined deviant talk during summer residential treatment using peer nominations and extensive field observations. Participants were 239 youth (M _age = 12.62, SD = 2.60; 67% male), nested in 26 treatment groups. Deviant talk was present in this setting, showed individual differences, and increased over time, especially for younger boys. As expected, its relationship to treatment response was moderated by peer behavior. Initial levels of individual deviant talk were related to clinical improvement, but primarily when peer deviant talk was low. Initial levels of peer deviant talk were related to higher than expected end of treatment aggression, especially for youth who were high in deviant talk. Deviant talk effects were observed for staff impressions of change and observations of aggression and adjustment. Initial antisocial behavior affected whether individual or peer levels of deviant talk more heavily influenced treatment response. Implications for clinical assessment and treatment monitoring are discussed.     

“We Always Spend Time Together on Sundays”: How Grandparents and Their Grandchildren Think About and Use Informal Learning Spaces

ABSTRACT

Self-reflection is critical for visitors to make sense of an exhibit collection in which they are the subject of investigation and may play an important role in any informal learning context. This study examines this construct by listening for self-reflective talk at Mind, an exhibit collection focused on helping visitors explore aspects of themselves rather than external objects or phenomena. It addresses 3 questions: (a) What does self-reflective talk sound like in such a collection? (b) What categories of self-reflective talk are prevalent? (c) What types of exhibits engender what categories of self-reflective talk? Findings indicate that self-reflective talk comes in various forms. Self-monitoring talk, including self-assessments about how visitors are feeling and doing and what they know, is more prevalent than self-connecting talk, comments about visitors’ own lives, values, and their sense of self. Comparisons among different types of exhibits suggest that exhibits designed for multiple users prompt high frequencies of self-connecting talk and self-monitoring talk, whereas interactive exhibits and exhibits that pose a challenge elicit high frequencies of self-monitoring but not self-connecting talk. Additional work is needed to better understand self-reflection, its role in informal learning, and effective means of fostering self-reflection in science museums.     

Jensen Effects and African/Coloured/Indian/White differences on Raven's Standard Progressive Matrices in South Africa

A test is made to determine whether various ethnic group differences on tests of cognitive performance in South Africa are like the Black/White differences in the United States in being positively associated with a tests' g loadings, where g is the general factor of intelligence. A non-parametric re-analysis is made of data from 1056 White, 1063 Indian, 778 mixed-race “Coloured,” and 1093 Black 14 year olds on the Raven's Standard Progressive Matrices Test in South Africa, given without time limits by Owen (1992) [Personality and Individual Differences, 13, 149]. The new analyses showed that the more highly correlated an item was with g, the more it predicted the White/Indian/Coloured/African differences on the test (Spearman's rhos from 0.35 to 0.85; all Ps<0.01). The effects remained regardless of which group g was extracted from. Understanding group differences around the world requires new research on the nature and nurture of g.     

REVIEWS

Book reviewed in this article: Old Testament Theology, Volume II, The Theology of Israel's Prophetic Traditions. By Gerhard von Rad. Translated by D. M. G. STALKER. The Discipline of the Cave. By J. N. Findlay, ph.d., f.b.a. Attention. By A. R. White. I Do Not Die. By Roger Troisfontaines, S.J. Translated by Francis E. Albert . The Faith of the Counsellors By Paul Halmos. Seventy Letters. By Simone Weil. Translated and arranged by Richard Rees. Doctrine and Argument in Indian Philosophy. By Ninian Smart. Samuel Beckett. By Nathan A. Scott. Secular Christianity. By Ronald Gregor Smith . The Future of Catholic Christianity. Edited with an Introduction by Michael de la Bedoyere . Objections to Humanism. Edited by H. J. Blackham . Early Christian Painting. By Pierre du Bourguet , S.J. Translated by Simon Watson Taylor . Byzantine and Early Medieval Painting. By Manolis Chatzidakis and André Grabar. Translated by Simon Watson Taylor. Italian Humanism. Philosophy and Civic Life in the Renaissance. By Eugenio Garin . Translated by Peter Munz .     

The Conversation MOP II. Progression Through Scenes in Discourse

Based on previous research demonstrating that a conversation MOP (memory organization packet) exists that organizes scenes (topics) in conversations, this research explores the generalizability of the MOP when faced with differing situational demands. This research tests a normative sequential progression claim of the MOP perspective by examining the degree to which the MOP permits routine progression in topical talk in initial interactions as acquaintance goals vary. As predicted, dyads having similar acquaintanceship goals were found to exhibit similar conversational structures; the conversational structures for dyads having differing acquaintanceship goals were also found to be similar; and the progression of dyads through conversations in terms of transitions between topics also exhibited structural invariance. It was therefore concluded that (a) certain topics of talk occur almost regardless of acquaintanceship desires despite idiosyncratic additions, (b) multiple topics of talk are appropriate at any given point but what is appropriate at one point is not appropriate at other points, and (c) conversational sequencing follows a normative progression. In other words, conversational behavior is both routine and adaptive, although the adaptation is in itself routine.     

“Pretend you didn't know”: Preschoolers' talk about mental states in pretend play

Fifty preschoolers (mean age = 47 months; SD = 5 months) were recruited from local inner-city nurseries to take part in a study of early friendships and the development of social understanding. Friendship pairs (10 boy-boy pairs; 10 girl-girl pairs and 5 boy-girl pairs) were filmed playing together for 20 minutes in a quiet room supplied with toys and dressing-up materials. The videos were then transcribed and coded for mental-state talk and pretend play. The children were also given a battery of tests tapping theory-of-mind skills and verbal ability. The results indicated a strong association between children's engagement in pretend play, and the frequency and nature of mental-state talk. This association is discussed in relation to (1) effects of context, (2) individual differences in children's understanding of mind and verbal ability, and (3) the social nature of pretend play.     

The very idea of a social science

In The Idea of a Social Science Winch, argues that, sociology is more properly conceived as a branch of philosophy than of empirical science. Winch falls victim here to the Humean assimilation of the empirical to the generalizable. He notes that much of our talk about social practice is in terms of conventions, so that explanations of social action can be given without recourse to statistical or experimental findings. But such talk depends nonetheless on the accuracy and detail with which the situations in which actions occur are‐ recorded, and this is surely an empirical enterprise. It is the misleading conception of sociology as a discipline, characterized by common procedures, that leads Winch to espouse the assimilation of sociology to conceptual inquiry. We need to see instead that sociology embraces a group of questions and subjects so loosely connected that it would be mistaken to speak of, and idle to project, a procedure common to all of them.     

Purpose and method of Vipassana meditation

This article was originally presented orally by Shinzen Young as the opening talk of a retreat he led, on the practice of Vipassana meditation. The editor decided to retain its flavor as a talk by keeping intact the conversational aspects of the presentation as it was first given.     

Gender and age differences in parent–child emotion talk

This study examined gender differences in emotion word use during mother–child and father–child conversations. Sixty‐five Spanish mothers and fathers and their 4‐ (M = 53.50, SD = 3.54) and 6‐year‐old (M = 77.07, SD = 3.94) children participated in this study. Emotion talk was examined during a play‐related storytelling task and a reminiscence task (conversation about past experiences). Mothers mentioned a higher proportion of emotion words than did fathers. During the play‐related storytelling task, mothers of 4‐year‐old daughters mentioned a higher proportion of emotion words than did mothers of 4‐year‐old sons, whereas fathers of 4‐year‐old daughters directed a higher proportion of emotion words than did fathers of 4‐year‐old sons during the reminiscence task. No gender differences were found with parents of 6‐year‐old children. During the reminiscence task daughters mentioned more emotion words with their fathers than with their mothers. Finally, mothers' use of emotion talk was related to whether children used emotion talk in both tasks. Fathers' use of emotion talk was only related to children's emotion talk during the reminiscence task.     

Reflections on the holocaust

This paper is a personal reflection on the Holocaust, its impact on the Jewish psyche, and on the anti-Jewish teachings within Christianity, which over many centuries created a climate of hatred, contempt, and suspicion of the Jews that made it possible for the Holocaust to happen within the heart of Christian Europe.Based on a talk given on April 10, 1994 at Christ Presbyterian Church in Terra Linda, San Rafael, California.     

Self-Coherence and Mutuality in the Analytic Dyad: Commentary on Michael Shoshani (Rosenbaum's) Dare to be Human

Michael Shoshani (Rosenbaum's) book Dare to be Human lays bare Michael's emotional relationship with his patient Daniel. Initially, Michael's early childhood relational behavioral patterns are evoked by Daniel's extreme emotional detachment and rejection of Michael as a person. Both analytic partners experienced extreme boundary violations as children in the form of violent beatings, Michael by his father and Daniel by his mother. Michael's mother was overbearing like Daniel's. Both, highly sensitized to intrusions and perceived slights by the other, remain locked in a doer/done to dynamic until Michael successfully breaks through the enactment by learning to stay with Daniel's distress, contain and regulate his own hurt feelings, and provide more space in the relationship by shifting to four times a week and moving Daniel to the couch. Through this process both analytic partners feel safer with each other, deepen their understanding of their own internal object world, and feel intimately engaged with each other. Daniel's life outside the analysis parallels his success in the analytic relationship.     

Tasting the divine: the aesthetics of religious emotion in Indian Christianity

The category of rasa (emotional ‘tastes’) in Indian Christian theology and art offers a useful theoretical lens for the academic study of religious emotion. In this article, two Bharata Nā?yam dance ministries provide a case study in the practical applicability of a rasa theology that is emerging within contemporary Indian Christianity. The Christian choreographers have significantly altered the emotions of love and peace in comparison with classical rasa theory and its traditional use in Hindu devotion. Indian Christian artists and theologians have also begun to explore and invent additional aesthetic emotions, giving unique shape to their ‘emotional community.’ Important challenges attend the dance ministries as they are currently configured, yet rasa is a capacious analytical category that can shed new light on Indian Christianity and the study of emotion in religion.