Pragmatism as a research program--a reply to Arras

This paper is a reaction to an article by John Arras published earlier in this journal. In this article Arras argues that freestanding pragmatism has little new to offer to bioethics. We respond to some of Arras' arguments and conclude that, although he overstates his case at certain points, his critique is, broadly speaking, correct. We then introduce and discuss an alternative approach to pragmatist ethics, one which puts to work the ideas and insights of pragmatism conceived as a broad philosophical movement, without lapsing into a canon dependent approach. The approach we propose exhibits a number of characteristics that differ from Arras'saccount of freestanding pragmatism and offers something new to bioethics.     

Pragmatism and Feminism as Qualified Relativism

This article explores pragmatism's associationwith relativism, not to rescue it fromrelativism but rather to highlight how aspectsof the classic pragmatists' positions supportqualified relativism. I do so in an effort tohelp restore ``relativism' as a meaningfulconcept that is nuanced and complex, ratherthan naive and vulgar, as it is regularlyportrayed by more traditional philosophers. This nuanced relativism I call qualifiedrelativism. Qualified relativists insist thatall inquiry are affected by philosophicalassumptions which are culturally bound, andthat all inquirers are situated knowers who areculturally bound as well. However, we cancompensate for our cultural embeddedness byopening our horizons and including others inour conversations. I connect the classicpragmatist points to current feministepistemological work and show that qualifiedrelativists (pragmatists, feminists, andpostmodernists) can claim roots to theirpositions in Peirce, James, and Dewey, some ofthe very scholars others turn to for theirpragmatic realism and their nonvulgar absolutism.     

God as Teacher: Jewish reflections on a theology of pedagogy

In western religion we are accustomed to conceiving God in political terms as King, Ruler, or Lawgiver. This often results in a coercive conception of religion and education in which people are forced to do and believe that to which they would otherwise object. This essay explores images of God found in rabbinic readings of the Hebrew Bible as teacher and parent. These images form the basis of a non-coercive view of religion and education rooted in cultivation, nurture, and persuasion rather than force. According to this account, the authority of religious and educational leaders should be grounded in moral purpose rather than the exercise of power.     

Pragmatism as a Philosophy of Education in the Hispanic World: A Response

We concentrate on four questions among the many posed by this special collection of papers on Pragmatism and the Hispanic world. They are, first, what took pragmatism beyond the borders of the United States and into the Hispanic world? Next, what are the ideas of Dewey (or pragmatism) that have had the greatest impact on Hispanic culture? Third, what are the past and present obstacles that has kept the Hispanic world from using pragmatism to deal with many of their educational and social problems? Finally, why does pragmatism still hold great promise and potential for the Hispanic world?     

Christian hip hop as pedagogy: a South African case study

Drawing on interviews with creators of Christian hip hop music in South Africa, this article demonstrates that this genre of popular music and youth culture is utilised as a form of pedagogy to transmit religious beliefs and values to contemporary youth. The pedagogical aspects of hip hop have been recognised in research on the topic, but the religious pedagogical uses of hip hop have been under-analysed within the social sciences. After outlining the global development of hip hop as a pedagogical practice, this article will demonstrate that, under the influence of North American Evangelicalism, South African Christian hip hop attempts to promote Evangelical orthodoxy and orthopraxy in response to the secular and religious practices of South African youth.     

A longitudinal study of gendered vocabulary and communicative action in young children

Development of children's vocabularies for gender-typed words and communicative actions was investigated longitudinally from 13 to 36 months and in a group of 9.5-month-olds. Vocabularies of gendered words were assessed using lists of adult-rated gender-typed words from the MacArthur-Bates Communicative Development Inventories (CDI; L. Fenson et al., 1994). At 24 to 36 months, girls' and boys' productive vocabularies contained more same-gender-typed words than other-gender-typed words. Receptive vocabulary gender-differential effects were apparent among boys at 18 months. At 13 and 18 months, gender-typed differences were apparent in communicative actions. The research reveals the utility of unobtrusive, nonexperimental measures for assessing gender-related knowledge and behavior in young children.     

The evolutionary origins of natural pedagogy: Rhesus monkeys show sustained attention following nonsocial cues versus social communicative signals

The natural pedagogy hypothesis proposes that human infants preferentially attend to communicative signals from others, facilitating rapid cultural learning. In this view, sensitivity to such signals is a uniquely human adaptation and as such nonhuman animals should not produce or utilize these communicative signals. We test these evolutionary predictions by examining sensitivity to communicative cues in 206 rhesus monkeys (Macaca mulatta) using an expectancy looking time task modeled on prior work with infants. Monkeys observed a human actor who either made eye contact and vocalized to the monkey (social cue), or waved a fruit in front of her face and produced a tapping sound (nonsocial cue). The actor then either looked at an object (referential look) or looked toward empty space (look away). We found that, unlike human infants in analogous situations, rhesus monkeys looked longer at events following nonsocial cues, regardless of the demonstrator's subsequent looking behavior. Moreover younger and older monkeys showed similar patterns of responses across development. These results provide support for the natural pedagogy hypothesis, while also highlighting evolutionary changes in human sensitivity to communicative signals.     

Judging as a non-voluntary action

Many philosophers categorise judgment as a type of action. On the face of it, this claim is at odds with the seeming fact that judging a certain proposition is not something you can do voluntarily. I argue that we can resolve this tension by recognising a category of non-voluntary action. An action can be non-voluntary without being involuntary. The notion of non-voluntary action is developed by appeal to the claim that judging has truth as a constitutive goal. This claim, when combined with a conception of judging as a way of settling a question, explains both why judging is genuinely agential, and why it is nevertheless non-voluntary.     

Towards a theory of communicative competence

In this, the second of two articles outlining a theory of communicative competence, the author questions the ability of Chomsky's account of linguistic competence to fulfil the requirements of such a theory. ‘Linguistic competence’ for Chomsky means the mastery of an abstract system of rules, based on an innate language apparatus. The model by which communication is understood on this account contains three implicit assumptions, here called ‘monologism’, ‘a priorism’, and ‘elementarism’. The author offers an outline of a theory of communicative competence that is based on the negations of these assumptions. In opposing the first two assumptions he introduces distinctions, respectively, between semantic universals which process experiences and those that make such processing possible, and between semantic universals which precede all socialization and those that are linked to the conditions of potential socialization. Against elementarism, he argues that the semantic content of all possible natural languages does not consist of combinations of a finite number of meaning components. Differences in systems of classification preclude this, and such differences can be seen to infect all respects of intercultural comparison. Using the notion of ‘performative utterance’, the author elucidates the role of dialogue‐constitutive universals as part of the formal apparatus required of a”; speaker's capacity to communicate. He then notes what would be required of a general semantics based on a theory of communicative competence; and finally points out how this theory might be used for social analysis.     

Varieties of Analytic Pragmatism

In his Locke Lectures Brandom proposes to extend what he calls the project of analysis to encompass various relationships between meaning and use. As the traditional project of analysis sought to clarify various logical relations between vocabularies so Brandom’s extended project seeks to clarify various pragmatically mediated semantic relations between vocabularies. The point of the exercise in both cases is to achieve what Brandom thinks of as algebraic understanding. Because the pragmatist critique of the traditional project of analysis was precisely to deny that such understanding is appropriate to the case of natural language, the very idea of an analytic pragmatism is called into question by that critique. My aim is to clarify the prospects for Brandom’s project, or at least something in the vicinity of that project, through a comparison of it with what I will suggest we can think of as Kant’s analytic pragmatism as developed by Peirce.     

Habermas, Freud and rationality. Psychoanalysis as a focus of the theory of communicative interaction

In his Theory of Communicative Action (1981) Jürgen Habermas attempted to base the critique of society on a universalized pragmatics. Heim attempts to derive a new metatheory of psychoanalysis from the theory of communicative action. In doing so he concentrates on the actual models of interpretation in psychoanalysis (Lacan, Marcuse, Lorenzer).     

The Pragmatism of Hilbert's Programme

It is shown that David Hilbert's formalistic approach to axiomaticis accompanied by a certain pragmatism that is compatible with aphilosophical, or, so to say, external foundation of mathematics.Hilbert's foundational programme can thus be seen as areconciliation of Pragmatism and Apriorism. This interpretation iselaborated by discussing two recent positions in the philosophy ofmathematics which are or can be related to Hilbert's axiomaticalprogramme and his formalism. In a first step it is argued that thepragmatism of Hilbert's axiomatic contradicts the opinion thatHilbert style axiomatical systems are closed systems, a reproachposed by Carlo Cellucci. In the second section the question isdiscussed whether Hilbert's pragmatism in foundational issuescomes close to an a-philosophical ``naturalism in mathematics' assuggested by Penelope Maddy. The answer is ``no', because forHilbert philosophy had its specific tasks in the general projectto found mathematics. This is illuminated in the concludingsection giving further evidence for Hilbert's foundationalapriorism by discussing his ``axiom of the existence of mind' andrelating it to the ``one and only axiom' of the German algebraistof logic, Ernst Schröder, postulating the inherence of signs onthe paper.     

Mind as action

by James V. Wertsch, Oxford University Press, 1998. ￡22.95 (xii +203 pages) ISBN 0 19 511753 0.     

Preparation for speeded action as a psychophysiological concept

Mental preparation aids performance and induces multiple physiological changes that should inform concepts of preparation. To date, however, these changes have been interpreted as being due to a global preparatory process (e.g., attention or alertness). The authors review psychophysiological and performance investigations of preparation. Concepts of the central regulation of action offer an integrative framework for understanding the psychophysiology of preparation. If people process multiple streams of information concurrently, then preparatory processing requires a form of supervisory attention- central regulation to maintain unity of action. This concept is consistent with existing psychophysiological results and links them to current views of information processing. Conversely, psychophysiological measures may provide indices to test concepts within theories of the central regulation of action.     

Sem-analysing events: towards a cultural pedagogy of hope

This paper locates the concept of learning among real-life human experiences and events. Functioning as a sign, a meaningful event can be understood in terms of a cultural extra-linguistic “text.” Reading and interpreting diverse cultural “texts” are equivalent to constructing and learning critical symbolic lessons embedded in a continuous process of our experiential, both intellectual and ethical, growth. The paper employs Julia Kristeva’s theory of the abjection and her method of semanalysis as a synthesis of philosophy, psychoanalysis and semiotics. Extending semiotic analysis to the level of informal education, the paper asserts that real-life events, such as the destruction of the Twin Towers on September 11, can become a means towards constructing the cultural pedagogy of hope paramount to sustaining a global society.