Token test performance by dyslexic adolescents

An abbreviated form of the Token Test was administered to 42 normal readers and 42 dyslexic adolescent males. The greatest divergence between the two groups was seen on Part V where syntactic complexity varies. An error analysis also supported the hypothesis that some, but not all, dyslexics have an impaired ability to process syntactic information. The Token Test, particularly Part V, would be a useful aid in the evaluation of dyslexic individuals.     

Influence of stuttering therapy on clinicians'' disfluencies: Effects of client modeling

This study investigated whether student clinicians working with stutterers subsequently produce more disfluencies than student clinicians providing therapy to clients with other speech and language disorders. Seventeen graduate students working in a 6-wk summer camp setting were divided into two groups: eight who provided treatment for stutterers (group 1) and nine who provided therapy for clients with other communication disorders (group 2). All student clinicians were recorded during spontaneous speaking and oral reading tasks prior to camper arrival and following camper departure. An eight-category classification system was used to determine disfluency types. Findings revealed that Group 1 clinicians significantly decreased their total disfluencies between pre- and post-camp recordings on the spontaneous speaking task. Unexpectedly, this same group also substantially increased part-word repetitions and sound prolongations. The possibilities of incidental learning, reverse modeling, and overidentification with stuttering clients are discussed.     

THE FAULT IN US: ETHICS,INFINITY, AND CELESTIAL BODIES

Catherine Keller's Cloud of the Impossible knits together process theology and relational ontology with quantum mechanics. In quantum physics, she finds a new resource for undoing the architecture of classical metaphysics and its location of autonomous human subjects as the primary gears of ethical agency. Keller swarms theology with the quantum perspective, focusing in particular on the phenomenon of quantum entanglement, by which quantum particles are found to remain influential over each other long after they have been physically separated—what Albert Einstein and his collaborators recklessly dismissed as “spooky action at a distance.” This spooky action, Keller suggests, reroutes process thought—classically concerned with flux—to a new concern with intransigence—particularly the intransigence of the ethical relationship. Attending to the ethical urgency of the Other, she leaves process theology in a position of susceptibility to the moral imperative posed by the marginalized, the victimized, and the oppressed. This essay argues that although the ontological work of Keller's book productively integrates quantum physics into process theology, the ethical dimension of relationality is left cold in the quantum field. This is because, contra the ethical framework of contemporary deconstruction, which, following Emmanuel Levinas, sees ethical relationships as emerging out of a dynamic of infinite distance, moral connection has nothing to do with the remote reaches of the quantum scale or the macro‐scale limits of space—nothing to do with “infinity” at all. Ethics emerges out of a much messier landscape—the evolved dynamic of fleshy, finite, material bodies. Rather than seeing ethical labor as a matter of physics, my contention (and here I think I am arguing with, rather than against Keller) is that interdisciplinary undertakings like Cloud of the Impossible are ethical disciplinary practices, re‐acquainting us with the non‐sovereignty of the self in order to open up new habits of relating rather than spotlighting ethical imperatives.     

Emmanuel Levinas,Radical Orthodoxy,and an Ontology of Originary Peace

Radical Orthodoxy, a growing movement among contemporary Christian theologians, argues that the prominent philosophical paradigms of modern and postmodern thought lack transcendence, are ultimately nihilistic, and are guided by an ontology of violence. Among the thinkers Radical Orthodoxy criticizes are Hegel, Nietzsche, and Hobbes, but surprisingly also the Jewish philosopher Emmanuel Levinas, whom they claim offers an ethics for nihilists. In this essay, I analyze the claims of two prominent thinkers in Radical Orthodoxy, John Milbank and Catherine Pickstock, and argue that their account of Levinas is not only unfounded but point out the ways in which Levinas himself is also just as critical of the prevailing ontology of violence that figures in modern accounts of intersubjectivity and politics. Indeed, in his own way, Levinas also offers an ontology of peace, making him an important dialogue partner for Radical Orthodoxy's construction of an alternative ethics and politics.     

CONSUETUDO CARNALIS IN AUGUSTINE'S CONFESSIONS: Confessing Identity/Belonging to Difference

The political theorist William E. Connolly reads Augustine's Confessions as an exhortation to deny the paradox of identity/difference. The paradox for Connolly is this: if one confesses a true identity, one must be false to difference, but if one is true to difference, one must sacrifice the promise of true identity. I revisit Augustine's Confessions here in order to offer a reading of their paradoxical character that contrasts with Connolly's. I will argue that Augustine's confession does not deny the paradox of identity/difference but exemplifies what it means to struggle within it. I turn to James Wetzel's work on Augustine's idea of free will and Catherine Keller's work on the doctrine of creatio ex nihilo to suggest that treating Augustine's confession as confession reveals this struggle.