Disciplinary breadth and interdisciplinary knowledge production

As the complexity of the challenges presented by our interactions with our planet continues to grow, we must develop new modes of knowledge production. In these modes, distinctions between multidisciplinary and inter-disciplinary activities and processes have renewed importance. There are at least two distinct types of interdisciplinary activities distinguished by the disciplinary breadth they attempt to bridge. In the narrow case, reductionist processes reveal a common underlying principle or process which can serve as a Rosetta stone. In the broad case, no such common arbiter exists. Investigators must develop integrating vocabulary in the context of the full breadth of their work. His primary activities are the fostering of university-wide interdisciplinary research and curriculum programs focused on global change with the goal of developing Columbia into a world leader in issues related to global stewardship.     

Auditory and temporal factors in the modality effect

Subjects in five experiments read nine-digit memory lists from a cathode ray tube for immediate recall. Reading aloud always produced a localized and reliable advantage for the last item, compared to reading silently. Two experiments on whispered and mouthed lists, with or without simultaneous broadband noise, falsified expectations derived from the theory of precategorical acoustic storage. Three additional experiments showed no enhancement of recency in the silent conditions when the digits were drawn or spelled gradually on the screen, a result that is inconsistent with the changing-state hypothesis. The classic auditory-visual modality effect is large and reliable, but still poorly understood.     

Poverty, Patriotism, and National Covenant: Jonathan Edwards and Public Life

In this essay I address three ways in which Edwards can inform Christian understanding of public life. First I show how Edwards provides both philosophical and theological rationales for social engagement and thereby resists the separation of religion from public life, and use his consideration of poverty as an illustration. Part II examines Edwards's dialectical treatment of patriotism, demonstrating both its importance to the Christian life and its susceptibility to deceptive accommodation to culture. Finally, in Part III I discuss Edwards's use of "national covenant," which despite its temptation to chauvinism Edwards used to undermine national pride. In the conclusion I assess what we can use from Edwards for contemporary Christian understandings of public life.