Number words in young children's conceptual and procedural knowledge of addition, subtraction and inversion

Three studies addressed children's arithmetic. First, 50 3- to 5-year-olds judged physical demonstrations of addition, subtraction and inversion, with and without number words. Second, 20 3- to 4-year-olds made equivalence judgments of additions and subtractions. Third, 60 4- to 6-year-olds solved addition, subtraction and inversion problems that varied according to the inclusion of concrete referents and number words. The results indicate that number words play a different role in conceptual and procedural development. Children have strong addition and subtraction concepts before they can translate the physical effects of these operations into number words. However, using number words does not detract from their calculation procedures. Moreover, consistent with iterative relations between conceptual and procedural development, the results suggest that inversion acquisition depends on children's calculation procedures and that inversion understanding influences these procedures.     

The Development of Infants' Spatial Categories

ABSTRACT— Early theories of how infants develop spatial concepts focused on the perceptual and cognitive abilities that contribute to this ability. More recent research, however, has centered on whether experience with spatial language might also play a role. The present article reviews how infants learn to form spatial categories, outlining the perceptual and cognitive abilities that drive this learning, and examines the role played by spatial language. I argue that infants' spatial concepts initially are the result of nonlinguistic perceptual and cognitive abilities, but that, as infants build a spatial lexicon, spatial language becomes an important tool in the spatial categories infants learn to form.     

从"历史先天"来看福柯的知识考古学

该文试图考察福柯的自律的话语理论并反思考古学的症结。文章从“历史先天”这一关键词出发,阐述福柯的知识考古学如何将对话语的实证描述和探索话语构成的先天规则结合起来,从而保证其在对话语的形式分析的同时,超越传统哲学深陷其中的三对矛盾：“经验-先验”、“我思-未思”、“本源的隐退-回归”。围绕着“陈述”的三个特性,我们可以看到福柯为此所做的努力,即打通共时与历时之隔,经验与先验之分,实现结构主义和实证主义的联姻。文章最后指出这种自律的话语理论的症结所在,认为福柯并没有如愿以偿地跳出“有限性解析”的窠臼。     

How Do You Say Nature?: Opening the Design Space with a Knowledge Environment

In this paper, we describe a design study on how families in Los Angeles experience nature, with a particular focus on how using alternative formats for research analysis and presentation can enrich a design research inquiry. Conducted in Pasadena, CA as a part of Super Studio, the year-long design research class emphasized knowledge building and sharing through design methods of analysis, exhibition, and concept prototypes. After conducting interviews and engaging participants with probes, the class built the results into an open-ended knowledge environment. The main observation from the exhibition – that Angelenos have a limited vocabulary for describing nature and their interaction with it – helped to define the opportunity for design intervention that created connection points between Angelenos and nature. There are few attempts to describe how probe returns evolve into design concepts. Showcased is a process that depends on the unique affordances of design as the vehicle for discovery and invention.     

From grammatical number to exact numbers: early meanings of 'one', 'two', and 'three' in English, Russian, and Japanese

This study examined whether singular/plural marking in a language helps children learn the meanings of the words 'one,' 'two,' and 'three.' First, CHILDES data in English, Russian (which marks singular/plural), and Japanese (which does not) were compared for frequency, variability, and contexts of number-word use. Then young children in the USA, Russia, and Japan were tested on Counting and Give-N tasks. More English and Russian learners knew the meaning of each number word than Japanese learners, regardless of whether singular/plural cues appeared in the task itself (e.g., "Give two apples" vs. "Give two"). These results suggest that the learning of "one," "two" and "three" is supported by the conceptual framework of grammatical number, rather than that of integers.     

THE ROLE OF CONSCIOUSNESS AS MEANING MAKER IN SCIENCE, CULTURE, AND RELIGION

Two hundred years ago, Friedrich Schleiermacher took critical issue with Immanuel Kant's intellectual notion of intuition as applied to human nature (Wellmon 2006). He found it necessary to modify—"hermeneutically," as he said—Kant's notion of anthropology by enabling it to include as human the new and strange human tribes Captain Cook found in the Pacific South Seas. A similar hermeneutic move is necessary if physics is to include the local contextual empirical syntheses of relativity and quantum physics. In this hermeneutical revision the synthesis is formed around the notion of a Hilbert Vector Space as the universal grammar of physics, adding to it the dynamic of the Schrödinger equation, and representing empirical "observables" by projection operators that map the subspaces of definite measurable values. Among the set of observable projection operators, some pairs share the same subspace, commute with one another, and share a common laboratory setting. Other pairs do not share this property and are described as being mutually complementary. Complementary symmetries introduce into the discursive language of physics the commonsense notion of contextuality. The new synthesis, proposed by Eugene Wigner, John von Neumann, and (in his own way) Paul Dirac, brought physics into the community of common language and established it as a work of general human achievement. ¹     

Dangerous love in mythical narratives and formula tales

The theme of love has long been neglected in studies on African myths. The often-heard explanation is that African myths and folktales do not tell stories about love because they primarily express social interests and obligations while love – intended as both emotional imperative and biological drive – is an individual need and feeling. This latter definition relies on a very specific understanding of ‘love’: the Romantic love of 19th century European novels. This paper argues that when love means attraction, affection, passion, and necessity, it turns up as liaisons dangereuses in many African narratives. Love becomes a driving force that generates gender constructions by reinforcing the unity of the couple or by fuelling the struggle between partners.In the case of Kabyle narratives (Algeria),¹ conceptualisations of love as well as the relationships between myths and folktales are explored by analyzing formula tales² and the only known collection of Kabyle Berber myths: those collected by Leo Frobenius, ethnologist and historian of religion, at the beginning of the 20th century and published in the first volume of his Volksmärchen der Kabylen in 1921.The discussion of the relationship between Kabyle myths and folktales touches upon a well-known interpretative problem in the study of religion: the articulation of myth and ritual with history as communities respond to sweeping social, political, and religious changes, such as the coming of Islam, colonization, decolonization, and globalization.     

Dogs recall their owner's face upon hearing the owner's voice

We tested whether dogs have a cross-modal representation of human individuals. We presented domestic dogs with a photo of either the owner's or a stranger's face on the LCD monitor after playing back a voice of one of those persons. A voice and a face matched in half of the trials (Congruent condition) and mismatched in the other half (Incongruent condition). If our subjects activate visual images of the voice, their expectation would be contradicted in Incongruent condition. It would result in the subjects’ longer looking times in Incongruent condition than in Congruent condition. Our subject dogs looked longer at the visual stimulus in Incongruent condition than in Congruent condition. This suggests that dogs actively generate their internal representation of the owner's face when they hear the owner calling them. This is the first demonstration that nonhuman animals do not merely associate auditory and visual stimuli but also actively generate a visual image from auditory information. Furthermore, our subject also looked at the visual stimulus longer in Incongruent condition in which the owner's face followed an unfamiliar person's voice than in Congruent condition in which the owner's face followed the owner's voice. Generating a particular visual image in response to an unfamiliar voice should be difficult, and any expected images from the voice ought to be more obscure or less well defined than that of the owners. However, our subjects looked longer at the owner's face in Incongruent condition than in Congruent condition. This may indicate that dogs may have predicted that it should not be the owner when they heard the unfamiliar person's voice.     

Relevance and argumentation: How bald can you get

This paper is concerned with vagueness in language, its relation to logico-philosophical questions on the one hand, and to so-called syncategorematic terms and their linguistic use on the other hand. It attempts to show that it is not language itself which is vague but rather the way we use it.     

Two arguments against lying

Kant and Sidgwick are at opposite extremes on whether we may tell paternalistic lies. I trace the extremism to their views about ethical concepts. Sidgwick thinks fundamental ethical concepts must be precise. Common Sense morality says we may tell paternalistic lies to children but not to sane adults. Because the distinction between a child and an adult is imprecise, Sidgwick thinks this principle cannot be fundamental, and must be based on the (precise) principle of utility, which often mandates paternalistic lies to adults. Kant thinks that ethical concepts are ideals of reason, which do not fit the world precisely because the world is imperfect. We lie to children and the insane because they are irrational, but no one is perfectly rational. We must treat all persons with the respect due to rational agents, so the pressure of the theory is toward not lying to anyone. Decisions about where to draw the line must be made pragmatically and to some extent arbitrary. But fear of this is not a good reason to abandon ethical ideals for utilitarianism.