Relaxed Bodies,Emancipated Minds,and Dominant Calm

William James presented “The Gospel of Relaxation” (James in W. James, Writings 1878–1899, 1992) to the 1896 graduating class of Boston Normal School of Gymnastics and a decade later he delivered his presidential address “The Energies of Men” (James in W. James, Writings 1902–1910, 1987) to the American Philosophical Association. Both lectures focus on the body’s influence on emotions and on the liberating effects of live ideas on the body’s natural energies. They also reflect his use of the popular spiritual hygiene literature of his day to support his arguments. The first address draws on Hannah Whitall Smith’s views on disregarding our negative emotions and on Annie Payson Call’s writings, specifically her views on relaxation; the second on Horace Fletcher’s writings, specifically his views on anger and worry. I use these original sources to expand on key ideas in the two addresses, i.e., the role of imitation in altering unhealthy physiological habits and the energy-releasing role of suggestive ideas.

Mark Twain's life‐long fascination with phrenology

Samuel Langhorne Clemens (Mark Twain; 1835–1910), American humorist and writer, followed scientific and medical developments, and relished exposing questionable practices and ideas. In his youth, he pondered how phrenologists were assessing character, and in 1855 he copied sections of a phrenology book and a skull diagram into a notebook. Later, in London, he had two phrenological examinations by Lorenzo Fowler—one without and the other after identifying himself. Following his “test,” which produced contrasting results, he began to ridicule phrenologists and phrenology in Tom Sawyer, Huckleberry Finn, and other works. He underwent at least two more head readings in the United States, and in Eddypus, an unfinished work from 1901 to 1902, he maintained that phrenologists base their insights primarily on how people dress and answer questions. Although now lampooning the craniological tenets of phrenology, Twain never seemed to reject the idea of distinct faculties of mind associated with specialized brain organs.     

Creativity and genius as epistemic virtues: Kant and early post-Kantians on the teachability of epistemic virtue

There is a classical paradox in education that also affects the epistemic virtues: the paradox inherent in the demand to develop general strategies for training persons to be free and creative individuals. This problem becomes particularly salient with respect to the epistemic virtue of creativity, the more so if we consider a radical form of creativity, namely, genius. This paper explores a historical constellation in which rigorous claims about the standards for knowledge and morality were developed, along with a highly influential notion of genius: the philosophy of Kant and of immediate post-Kantian philosophers. The paper shows how in this historical moment came together a new notion of “science,” a theory of “genius” and of virtues, and an analysis of the promises and difficulties inherent in educating a virtuous or creative individual. In this constellation of ideas, there also emerges a potentially fruitful account of how to teach intellectual creativity.     

Developmental changes in the linguistic performance correlates of reading achievement

The present study evaluated the hypothesis that measures of linguistic skills differentially contribute to the variability in reading achievement at different ages. Linguistic skills that develop earlier and are more important for earlier phases of reading were predicted to contribute more to the variability of reading achievement at earlier ages (5–7) than at older ages (10–12). Conversely, linguistic skills that develop later and are more important for later phases of reading were predicted to contribute more to the variability in reading achievement at older ages (10–12) than at younger ages (5–7). To test these developmental hypotheses, measures of language skills with different developmental rates were administered to cross-sectional samples of disabled and nondisabled readers at three mean ages: 5.5, 8.5, and 11 years. Reading group differences were apparent at each age on measures assumed to develop earlier, thus failing to confirm the first prediction. However, these measures may not have been sensitive to linguistic skills important for beginning reading. Reading group differences on measures of later developing language skills were apparent only for older readers, thus confirming the second prediction. The latter age-dependent relationships provided additional evidence for developmental changes in the linguistic correlates of reading achievement.     

Hemispheric asymmetry,early visual processes,and serial memory comparison

Observers indicated whether a single probe letter presented to the left visual field/right hemisphere (LVF-RH) or to the right visual field/left hemisphere (RVF-LH) matched one of two, three, four, or five set letters in both name and case. For positive trials during the initial experimental session, the slope of the linear memory set size reaction time function was increased by perceptually degrading the probe letter on LVF-RH trials, but not on RVF-LH trials. In addition, perceptual degradation of the probe letter increased the intercept of the memory set size function more on RVF-LH trials than on LVF-RH trials. During subsequent experimental sessions, the same pattern of intercept results was obtained but perceptual degradation of the probe no longer changed the slope for either LVF-RH or RVF-LH trials. However, the slopes were uniformly lower on RVF-LH trials than on LVF-RH trials. The major results are consistent with hypothesized right-hemisphere efficiency for early processing stages and left-hemisphere efficiency for serial processing of alphanumeric information. The results further illustrate the importance of separating stages of processing in studies of cerebral laterality and indicate that the relative difficulty of the various stages can be a determinant of laterality results.     

"KEEPING THE HEART": NATURAL AFFECTION IN JOSEPH BUTLER'S APPROACH TO VIRTUE

This essay considers eighteenth-century Anglican thinker Joseph Butler's view of the role of natural emotions in moral reasoning and action. Emotions such as compassion and resentment are shown to play a positive role in the moral life by motivating action and by directing agents toward certain good objects—for example, relief of misery and justice. For Butler, moral virtue is present when these natural affections are kept in proper proportion by the "superior" principles of the moral life—conscience, self-love, and benevolence—which involve the capacity for reasonable reflection. For contemporary thinkers, Butler's approach suggests that natural emotion should not be viewed as the enemy of moral reasoning; in fact, it challenges ethicists to pay attention to and account for the significant role of the emotions in the moral life.     

LOOKING TO CHARLES TAYLOR AND JOSEPH ROUSE FOR BEST PRACTICES IN SCIENCE AND RELIGION

People discussing science and religion usually frame their conversations in terms of essentialist assumptions about science, assumptions requiring the existence (but not the specification) of criteria according to which science can be distinguished from other forms of inquiry. However, criteria functioning at a level of generality appropriate to such discussions may not exist at all. Essentialist assumptions may be avoided if science is understood within a broader context of human practices. In a philosophy of practices, to label a practice as “scientific” is to make a practically motivated provision for a way of speaking. Charles Taylor and Joseph Rouse have produced complementary philosophies of practice that promote this kind of understanding. In this essay I review the work of Taylor and Rouse, identify apparent residues of essentialism that each seems to harbor, and offer a resolution to some of their disagreements. I also criticize a form of essentialism commonly employed in Christian circles and outline an anti‐essentialist view of science that may be helpful in science‐and‐religion discussions.