Knowing at Second Hand

Participants on both sides of the contemporary debate between reductionism and anti‐reductionism about testimony commonly describe testimonial knowledge as knowledge acquired at second hand. I argue that fully appreciating the distinctive sense in which testimonial knowledge is secondhand supports anti‐reductionism over reductionism but also that it supports a particular kind of anti‐reductionism very different from that typically offered in the literature. Testimonial knowledge is secondhand in the demanding sense of being justified by the authority of a speaker where this requires that epistemic responsibility for meeting challenges to the audience's testimonial knowledge is shared between speaker and audience. The epistemic credentials of testimonial knowledge are in this sense importantly interpersonal.     

Second Thoughts: Pseudo-reality Between Hypnosis and Spectacle

The American Journal of Psychoanalysis - “Second Thoughts: Pseudo-Reality Between Hypnosis and Spectacle” expands the discussion of Endre Koritar’s and Robert Prince’s...     

"Us" and "Them":

Abstract: In the Aristotelian tradition, politics is a matter of public deliberation over questions of justice and injustice. The Bush administration's response to the terrorist attacks of September 11, 2001, has been uniformly hostile to this notion, and it has instead promoted a jingoistic politics of self‐assertion by an America largely identified with the executive branch of its government. This is doubly disturbing, as the executive branch has sought to free itself from international law, multinational commitments, and domestic judicial regulation, even as it has sought to validate itself by demonizing its enemies. This essay draws out the disturbing echoes here of Carl Schmitt's work of the 1920s, in particular of Schmitt's conception of the sovereign as the ungrounded ground of the law and the political as the site of mortal conflict between friend and enemy. The essay argues that Schmitt's position in the twenties, for all of its evident problems, is superior to that of Bush, Wolfowitz, and Ashcroft in at least two senses: Schmitt condemns the idea of waging war for profit and recognizes that such wars will often be disguised as moral crusades waged against the “inhuman”; and he acknowledges that claiming to fight a war for humanity denies one's enemies their humanity, leaving them open to torture and even extermination.     

第二语言阅读中的元认知

在第二语言习得领域,元认知自20世纪90年代中后期开始引起了研究者的关注并逐渐被应用于阅读、写作、听力和口语等各种教学实践中。该文以元认知结构的二分法为框架,说明了心理学研究者致力于探讨第二语言学习者通过元认知监控来使用元认知知识的内部加工过程的特点,并从影响第二语言阅读的自我观念、文本内容和策略使用意识等方面系统介绍了元认知知识、监控与第二语言阅读的关系,最后对元认知的研究方法进行了归纳和展望     

Second guesses and the attention-switching model for successiveness discrimination

The present note demonstrates that Baron’s (1971) second-guess data are not inconsistent with the basic assumptions of Kristofferson’s attention-switching model.     

Autonomy as Second Nature: On McDowell's Aristotelian Naturalism

The concept of second nature plays a central role in McDowell's project of reconciling thought's external constraint with its spontaneity or autonomy: our conceptual capacities are natural in the sense that they are fully integrated into the natural world, but they are a second nature to us since they are not reducible to elements that are intelligible apart from those conceptual capacities. Rather than offering a theory of second nature and an account of how we acquire one, McDowell suggests that Aristotle's account of ethical character formation as the acquisition of a second nature serves as a model that can reassure us that thought's autonomy does not threaten its naturalness. However, far from providing such reassurance, the Aristotelian model of second nature actually generates an anxiety about how the acquisition of such autonomous conceptual abilities could be possible.     

Kripke's Second Paragraph of Philosophical Investigations 201

The received view of Kripke's Wittgenstein on Rules and Private Language is that it fails as an interpretation because, inter alia, it ignores or overlooks what Wittgenstein has to say in the second paragraph of Philosophical Investigations (PI) 201. In this paper, I demonstrate that the paragraph in question is in fact fully accommodated within Kripke's reading, and cannot therefore be reasonably utilised to object to it. In part one I characterise the objection; in part two I explain why it fails; in part three I suggest why commentators might have been motivated to offer it; and in part four I claim that two commentators who have offered it also imply otherwise.     

Feminist Second Thoughts About Free Agency

This essay suggests that common themes in recent feminist ethical thought can dislodge the guiding assumptions of traditional theories of free agency and thereby foster an account of freedom which might be more fruitful for feminist discussion of moral and political agency. The essay proposes constructing that account around a condition ofnormative-competence. It argues that this view permits insight into why women's labor of reclaiming and augmenting their agency is both difficult and possible in a sexist society.     

Women,Hegel, and Recognition in The Second Sex

This paper develops a new account of Beauvoir's “Hegelianism” and argues that the strand of contemporary interpretation of Beauvoir that seeks to represent her thought in isolation from that of Jean‐Paul Sartre constitutes a betrayal of the philosophy of recognition that she derives from Hegel. It underscores the extent to which Beauvoir influenced Sartre's Being and Nothingness and shows that Sartre and Beauvoir both adapted Hegel's ideas and agreed in rejecting his optimism.     

第二语言学习与脑可塑性

脑可塑性指人脑会因为环境刺激、认知需求和行为经验而产生功能或结构改变。近10年来的单双语者对比和语言训练研究结果表明, 不论儿童、青年或老年人, 第二语言学习和使用都能改变其脑运行模式并带来相应结构变化, 包括灰质(GM)体积和白质(WM)密度增加, 且长期持续的双语经验还能形成认知优势, 帮助抵制由老化导致的负面认知影响。基于脑可塑性概念及其研究证据, 从双语经验与语言训练两方面, 对比分析了长期和短期第二语言学习引起脑功能或结构变化及其内在机制, 并对未来相关研究进行了展望。     

Second choices in a visual span of apprehension task

Four Ss were run in a visual span of apprehension experiment to determine whether second choices made following incorrect first responses are at the chance level, as implied by various high threshold models proposed for this situation. The relationships between response biases on first and second choices, and between first choice biases on trials with two or three possible responses, were also examined in terms of Luce’s (1959) choice theory. The results were: (a) second choice performance in this task appears to be determined by response bias alone, i.e., second choices were at the chance level; (b)first and second choice response biases were not related according to Luce’s choice axiom; and (c) the choice axiom predicted with reasonable accuracy the relationships between first choice response biases corresponding to trials with different numbers of possible response alternatives.     

Perspectives from the Second Generation of Pastoral Counselors

The author, representing the second generation of pastoral counselors, reviews and responds to Susan E. Myers-Shirk’s book on the early history of the pastoral counseling movement, entitled, Helping the Good Shepherd: Pastoral Counselors in a Psychotherapeutic Culture 1925–1975. Among other observations, the author comments on the importance and lasting influence of Howard Clinebell and the relationship between pastoral counseling and Christian counseling.     

The Second Step of the B‐Deduction

This paper offers a new interpretation of Kant's puzzling claim that the B‐Deduction in the Critique of Pure Reason should be considered as having two main steps. Previous commentators have tended to agree in general on the first step as arguing for the necessity of the categories for possible experience, but disagree on what the second step is and whether Kant even needs a second step. I argue that the two parts of the B‐Deduction correspond to the two aspects of a priori cognition: necessity and universality. The bulk of the paper consists of support for the second step, the universality of the categories. I show that Kant's arguments in the second half of the B‐Deduction aim to define the scope of that universality for possible experience by considering the possibilities of divine intellectual intuition, of non‐human kinds of sensible intuition, and of apperception of the self. In these ways Kant delimits the boundaries of the applicability of the categories and excludes any other possible experience for human beings.     

Cluster Analytic Detection of Biological Sex: A Second Look

Golden and Meehl (1980) conducted a simulation with MMPI items to determine the accuracy of six popular clustering methods in detecting biological sex. They concluded that the results were "poor to mediocre" and that clustering methods have limited potential for contributing to knowledge. Their conclusion is inconsistent with the prior Monte Carlo literature on cluster analysis. A second look at the Golden-Meehl results reveals satisfactory clustering performance when they used the better MMPI item sets. Using Ward's clustering method and vocational interest items, the Golden-Meehl design was replicated with conditions providing a firmer inferential base. The replication results matched the favorable Golden-Meehl trials. In general, the results showed that Ward's method performed well when clustering was done with the more appropriate items.     

"To Be or Not to Be French": Soixante-Huitard Reflections on " la Question Juive "

The parable of Kafka’s short story “A Hunger Artist” has defied interpretation. This essay suggests this is less problematic if we place Kafka’s writing within a Jewish hermeneutic model, such as the parables of Rabbi Nachman of Bratslav, and consider the effect on interpretation of the spiritual and historical crisis of modernity. The parable of the parable is not that there is no meaning in the text, but that the keys to meaning may have been lost. The alienated, assimilated Jew standing at the gate of the Law finds the gate to meaning and to redemption closing. Redemption does not come through interpretation, as in Rabbi Nachman’s stories, but comes too late.     

The Effects of Text Difficulty on Second Graders' Fluency Development

In this study, two groups of second graders participated in Fluency-Oriented Reading Instruction (FORI) but their repeated reading experiences used different kinds of texts. One group—the Literature group—read texts from the district's literature-based, basal reading program. The second group—the Content group—read from a set of science and social studies texts that were written to have few rare, multisyllabic, single-appearing words. Control-group students read from the district's literature-based program. Both intervention groups made greater gains in reading rate than Control group students and Content students made greater gains in reading rate than Literature students. Content and Literature groups outperformed Control students on the comprehension measure but did not perform significantly differently from one another. The gains made by the Content classrooms were made in approximately half the amount of time allocated to reading instruction as by Literature classrooms.     

Conversion Symptoms and Psychoanalysis in a Second Language

Abstract

Conversion symptoms involve a regression, where the patient appears to have lost access to previously available modes of verbal expression. Instead movements, sensations, postures, gestures, and visceral processes express emotions and unconscious wishes directly. Patients who are analyzed in a language other than their mother tongue, without access to the language of their early years, may rely on the body to express powerful affect and fantasies. A patient who displayed pseudoseizures on the couch is presented, looking specifically at how this man's conversion reaction may relate to the fact that the language of the analysis is not his mother tongue.     

Theology as Conversational Event: Karl Barth, the Ending of "Dialogue" and the Beginning of "Conversation"

This essay deals with a commonly voiced concern with Barth's theology as expressed in the form that his theology illegitimately secures itself from critique, polices its narrow location assiduously and only lets in a few carefully vetted others when convinced that they can be useful. In contrast, through exploring John Milbank's distinction between dialogue and conversation it becomes possible to critique James Barr's and Clark Pinnock's understandings of “conversation” in a way that serves to hear Barth, and what it entails for theology to be “conversational”, significantly differently. Indeed, it will be maintained that “conversation” is an appropriate metaphor to apply to what Barth was doing with his theology.