Reanalyses of Student Responses to Creativity Checklists: Evidence of Content Generality

The question of whether creativity is content general (i.e., applied similarly across content areas) or content specific (i.e., applied differently across content areas) is one of the most controversial issues in contemporary creativity research, with recent studies providing support for both positions. Reanalyses of data from three previously published studies suggest that, contrary to the results of recent research, a content general factor may explain 40 — 50% of the variance in creativity checklist scores. The results are analyzed in light of other studies, and a hypothesis regarding the content generality-specificity of creativity is provided to guide future research efforts.     

Basic Counseling Skills Training Program for Juvenile Court Workers

Participants in a week-long counseling skills training seminar evidenced significant changes in certain behavior categories as measured by the FIRO-B.     

The Contingent A Priori and Implicit Knowledge

By introducing a name 'one meter' and stipulating that it refers to the length of stick S, the stipulator appears to be in a position to gain immediate (and arguably a priori ) knowledge of a mind- and language-independent fact—the fact that the length of stick S is one meter. It appears that other users of the name can gain this knowledge only through empirical enquiry. I argue that this presents a paradox. After clarifying the nature of the paradox, I offer a solution by arguing that, contrary to appearances, other users of 'one meter' implicitly knew that the length of stick S is one meter before learning the name, as did the stipulator prior to introducing the name. There is some distinct knowledge that other users of the name can only gain empirically, but the stipulator cannot gain this knowledge without empirical enquiry either.     

EMMANUEL LEVINAS' METHODOLOGICAL APPROACH TO THE JEWISH SACRED TEXTS

This paper explores Emmanuel Levinas' Jewish writings, and in particular, his Talmudic commentaries and essays on Judaism. The aim is to elicit some salient features of his methodological approach to the Jewish sacred texts. In general, Levinas' specific reflections on method (in terms of reading the Jewish Scriptures) are confined to sporadic, fragmentary comments interspersed throughout his writings. In extracting these reflections, a specifically Levinasian approach emerges. In particular, his approach shows how one may ethically encounter the Other(s) in these sacred texts.