After-effects of reinforcement magnitude: Dependence upon context

On a fixed-interval schedule with rat subjects the duration of the post-reinforcement pause was found to be an increasing function of the magnitude of the preceding reinforcer. This relationship was observed when two magnitudes were contrasted closely in time, but not when the subjects were trained on each magnitude until the establishment of stable responding. After the behaviour was stable, the effect of the magnitude of reinforcement re-emerged when 50% of the scheduled reinforcers were omitted. Thus, the positive relationship between the magnitude of reinforcement and the duration of the post-reinforcement pause depended on the context of presentation of a given magnitude.     

On the significance of “double encoding” for the superior recall of pictures to names

Ten-year-old children who were shown pictures of objects immediately preceded by the object's name recalled the material no better than those exposed to the names of the stimuli alone. Both conditions yielded significantly poorer retention than those in which pictures alone were presented or pictures followed by their names. A second study replicated this result. In addition this demonstrated, by a picture and name recognition task, that the effects could not be due to subjects in the “name prior to picture” condition ignoring the pictorial component. These results were interpreted as contradicting the “double encoding” explanation of the superiority of pictures to names in free recall. Parallel visual and verbal encoding of a pictured object does not facilitate retention unless the verbal cue is actively elicited from the subject by the stimulus. The implications of this result for other studies which have employed either simultaneous or sequential presentation of pictures and names are briefly discussed.     

What Happens when History Does Not Walk as We Wish?

The modern ecumenical movement calls the churches to pray together and to stay together. Through the World Council of Churches, this call has been supported by theological reflection, most notably on baptism, eucharist and ministry and, more recently, ecclesiology. It has also been nurtured by the missionary movement and its practical calls to common witness and service. This article sets out the context of the work of a parish church in Edinburgh, UK. It provides context to ecumenical and interfaith relations in the parish and to pastoral work within what is called the pink triangle. It concludes with a reflection on John Zizioulas's local church and considers the implications of an ecclesiology and missiology that reflect the life of the parish: “While cherishing the unity of the Spirit in the one Church, it is also important to honour the ways in which each local congregation is led by the spirit to respond to its own contextual realities.” 1     

Thinking the impossible

The article looks at the structure of impossible worlds, and their deployment in the analysis of some intentional notions. In particular, it is argued that one can, in fact, conceive anything, whether or not it is impossible. Thus a semantics of conceivability requires impossible worlds.     

The Educational Community as In-tentional Community

This paper reassesses a perennial concern of philosophy of education: the nature of the educational community and the role of the teacher in relation to such a community. As an entry point into this broader question, we turn to Philosophy for children (P4C), which has consistently emphasized the importance of community. Yet, not unlike pragmatist notions of community more broadly, the P4C community has largely focused on the goal-directed, purposive, aspect of the process of inquiry. The purpose of our paper is to move beyond P4C (as it has traditionally been conceived) in order to theorize a non-instrumental, in-tentional, educational community without pre-conceived goals or intentions. Drawing largely from the work of Italian philosopher Giorgio Agamben, we describe the P4C-classroom as one that refuses to be operative (moving forward toward reaching common goals) and thus undermines the taken-for-granted logic of means and ends that underlies how educational communities are typically depicted and justified. Again drawing from Agamben, we identify the specific ways in which the experience of love and friendship (both of which are pure means rather than means to an end) constitute the in-tentional community. The silence of the voice of the teacher enables the experience of love and friendship to come about. Being included as an exclusion via his/her silence, the teacher is neither immanent (facilitator of student learning) nor transcendent (outside or beyond learning) but alongside the community as a paradigm of friendship.