Living Being and Speaking Being: Toward a Dialogical Approach to Intentionality

One of the main goals of cognitive science is to shed light on human knowledge. This paper states that, if daily conversations, literature, and private thought, are proper expressions of human behavior, then cognitive sciences ought to elaborate a concept of knowledge suited to this kind of activities. I draw upon the notion of discourse in Bakhtin to specify the attributes of knowing needed to account for human behavior, whose manifestations in everyday life are not reduced to representing objects but essentially oriented toward responding to others. As a central aspect of knowledge, I focus on intentionality and offer a discussion about different aspects of it. Specifically, I examine the difference between intentionality as the faculty of representation (aboutness) and intentionality as the subjective positioning toward contextually relevant ideological perspectives (meaning).

Being in a Position to Know is the Norm of Assertion

This paper defends a new norm of assertion: Assert that p only if you are in a position to know that p. We test the norm by judging its performance in explaining three phenomena that appear jointly inexplicable at first: Moorean paradoxes, lottery propositions, and selfless assertions. The norm succeeds by tethering unassertability to unknowability while untethering belief from assertion. The PtK-norm foregrounds the public nature of assertion as a practice that can be other-regarding, allowing asserters to act in the best interests of their audience when psychological pressures would otherwise prevent them from communicating the knowable truth.     

Being a person in psychoanalytic culture

The author argues that schools of care are really cultures whose practices and teachings are only minimally based in science. Although the early link of mental-health care to medicine was historically fortuitous, bestowing a debatable authority on the field, these schools' consuming preoccupation with scientific legitimacy has severely limited mental-health care professionals' own ability to understand and think wisely about these schools of care. Students of these schools become enculturated into the ideology of a particular school, its notions of what is normal and what is ill, of how life works, and of what patients need to do to become well. The listening tradition of psychoanalysts is admirable, but its discounting of external factors, like an individual's upbringing, race, or even friendships, constitutes a major flaw.Dr. Fancher is author of the forthcoming bookCultures of Healing: Correcting the Image of American Mental Health Care (W.H. Freeman and Co., 1995), from which this article is excerpted with permission.     

On Becoming Creatures: Being Called to Presence in a Distracted World

In the biblical creation story human beings are depicted as beings ejected from the true home given to them in creation and entrapped in the dynamics of their flight from God. Franz Rosenzweig suggested that modern life is best understood as a type of chronic living death characterized by an animate but nevertheless sterile experience of loss. Following Eric Santner's presentation of this theme in Rosenzweig, this article will explore what it might mean to recover a sense of the goodness of place and particularity. I will examine Santner's suggestion that to become present to ‘place’ is to have undergone the ‘undeadening’ intervention of another person, who offers us an exit route in the midst of the tangle of our lived lives. I will then show how the main lines of his analysis both parallel and offer ways to sharpen important aspects of Dietrich Bonhoeffer's account in Creation and Fall of the dynamics of the Fall and the healing of creatures. Human beings are depicted by Bonhoeffer as in need of being transformed into creatures, a theological insight resting on a complex account of creation, and which I will suggest, in conclusion, is a particularly important theme of a Christian gospel that can speak to a world saturated by the desire to be elsewhere.     

Elephant psychology: What we know and what we would like to know

Although elephants are well-known and one of the most popular species among people, their behavior and cognitive abilities have not been studied very extensively. But recently, more and more researchers are becoming interested in studying their cognition, particularly their general intelligence, including causal reasoning and mirror self recognition, memory, and numerical cognition. Although genetically elephants are more closely related to the small-brained aardvarks and manatees than to primates, they hold enormous potential in their cognitive skills. Also, studying their cognition is important from the point of view of animal welfare in captivity.     

Second-personal theodicy: coming to know why God permits suffering by coming to know God himself

International Journal for Philosophy of Religion - The popularity of theodicy over the past several decades has given rise to a countermovement, “anti-theodicy”, which admonishes...     

Knowability and the capacity to know

This paper presents a generalized form of Fitch’s paradox of knowability, with the aim of showing that the questions it raises are not peculiar to the topics of knowledge, belief, or other epistemic notions. Drawing lessons from the generalization, the paper offers a solution to Fitch’s paradox that exploits an understanding of modal talk about what could be known in terms of capacities to know. It is argued that, in rare cases, one might have the capacity to know that p even if it is metaphysically impossible for anyone to know that p, and that recognizing this fact provides the resources to solve Fitch’s paradox.     

Letter position dyslexia in Arabic: from form to position

This study reports the reading of 11 Arabic-speaking individuals with letter position dyslexia (LPD), and the effect of letter form on their reading errors. LPD is a peripheral dyslexia caused by a selective deficit to letter position encoding in the orthographic-visual analyzer, which results in migration of letters within words, primarily of middle letters. The Arabic orthography is especially interesting for the study of LPD because Arabic letters have different forms in different positions in the word. As a result, some letter position errors require letter form change. We compared the rate of letter migrations that change letter form with migrations that do not change letter form in 10 Arabic-speaking individuals with developmental LPD, and one bilingual Arabic and Hebrew-speaking individual with acquired LPD. The results indicated that the participants made 40% letter position errors in migratable words when the resulting word included the letters in the same form, whereas migrations that changed letter form almost never occurred. The error rate of the Arabic-Hebrew bilingual reader was smaller in Arabic than in Hebrew. However, when only words in which migrations do not change letter form were counted, the rate was similar in Arabic and Hebrew. Hence, whereas orthographies with multiple letter forms for each letter might seem more difficult in some respects, these orthographies are in fact easier to read in some forms of dyslexia. Thus, the diagnosis of LPD in Arabic should consider the effect of letter forms on migration errors, and use only migratable words that do not require letter-form change. The theoretical implications for the reading model are that letter form (of the position-dependent type found in Arabic) is part of the information encoded in the abstract letter identity, and thus affects further word recognition processes, and that there might be a pre-lexical graphemic buffer in which the checking of orthographic well-formedness takes place.