Inference and exact numerical representation in early language development

How do children as young as 2 years of age know that numerals, like one, have exact interpretations, while quantifiers and words like a do not? Previous studies have argued that only numerals have exact lexical meanings. Children could not use scalar implicature to strengthen numeral meanings, it is argued, since they fail to do so for quantifiers [Papafragou, A., & Musolino, J. (2003). Scalar implicatures: Experiments at the semantics–pragmatics interface. Cognition, 86, 253–282]. Against this view, we present evidence that children’s early interpretation of numerals does rely on scalar implicature, and argue that differences between numerals and quantifiers are due to differences in the availability of the respective scales of which they are members. Evidence from previous studies establishes that (1) children can make scalar inferences when interpreting numerals, (2) children initially assign weak, non-exact interpretations to numerals when first acquiring their meanings, and (3) children can strengthen quantifier interpretations when scalar alternatives are made explicitly available.     

‘Teshuvah baskets’ in the Israeli teshuvah market

As opposed to the approach that makes a dichotomous distinction between ‘rigid religiosity’ and ‘soft religiosity’, I would like to point to a reality in which these boundaries are blurred. I shall do so by examining the case of the religious revival movement in Israel (the ‘teshuvah movement’), which offers a broad range of teshuvah styles, out of which hozrim beteshuvah (penitents) select ‘teshuvah baskets’, which they fill and pack themselves, according to their own personal preferences. These ‘teshuvah baskets’ are dynamic, in that their owners can fill, empty and modify their contents, while they conduct an ongoing critical ‘market survey’. This dynamism creates a reality, accompanied by a discourse, which continuously blurs the symbolic boundaries separating the various types of religious ‘supply’ sources. It demonstrates how practices and beliefs related to ‘soft religiosity’ are expressed also by those participating in what is generally referred to as ‘rigid religiosity’.     

MA and Togetherness (Ittaikan) in the Narratives of Dancers and Spectators: Sharing an Uncertain Space

The Japanese concept/character MA (間), commonly translated as “gap, interval, or the in between,” partakes in many forms of Japanese arts and daily-life practices. In this article, we report the results of a qualitative research on the meaning or experience of MA and its relation with the feeling of togetherness in the context of contemporary dance improvisation. We interviewed performers and spectators (all professional dancers) while they watched the videotaped and reduced stick-figure versions of short dance improvisations created in a laboratory installed with motion-capture sensors. Based on the individual narratives, and inspired by Japanese and occidental aesthetic writings, we elaborate a specific understanding of MA as attending to the event's preacceleration, and how this experience causally relates to the feeling of togetherness (一体感, ittaikan). We propose that MA, understood not extensionally (as an empty space or a silent gap), but intentionally/internally as a certain quality of attention or perceptual mode, is fertile ground for serendipity. MA as an interpersonal ethical construct suggests a transsubjective difference as a foundation for a collective coming together.     

Charismatic mediumship and traditional priesthood: power relations in a religious field

In the Indian Himalayas, mediums who operate as channels through which deities can communicate with their devotees, function alongside priests who serve these deities. In this article, we examine the relationship between these two religious roles with regard to the deity Mahāsū. At the individual-personal level we examine how their roles are linked to different sources of authority – whereas the priests’ source of authority is traditional, the mediums rely on charisma. At the societal level, we maintain that their different caste backgrounds are essential for understanding their public role. While the priests are Brahmins, almost all the mediums of Mahāsū are Rajputs. Thus, the medium institution enables the Rajputs, who make up the vast majority of Mahāsū’s devotees, to retain in their hands all decisions pertaining to the public sphere. Hence, they carry more political–social clout than the priests, because they can change the social-religious order or sustain it.     

The Diremption of Love: Gillian Rose on Agency,Mortality, and Hegelian Feminism

Gillian Rose (1947–1995) was an influential though idiosyncratic British philosopher whose work helped introduce the Frankfurt School's critical theory and renew interest in Hegel, Kierkegaard, and Jewish thought in Anglo‐American philosophy. After years of relative oblivion, her life and thought have recently received new attention in philosophy, sociology, and theology. However, her work's critical Hegelian contribution to feminist philosophy still remains unexplored. This article seeks to reassess the place and the meaning of feminism and gender identity in Rose's work by addressing both her philosophical writings and her personal memoir, written in the months preceding her untimely death. It argues that although Rose's overall work was not developed in a feminist context, her philosophy, and in particular her ethical‐political notion of diremption, is valuable for developing a critical feminist philosophy that overcomes the binaries of law and morality, inclusion and exclusion, power and powerlessness—and focuses on the meaning of love as negotiating, rather than mediating, these oppositions.     

Buddhist meditation in Britain: 1853 and 1945

Discussions about Buddhist meditation in the West usually focus on the post-1960s period and explain the popularity of meditation in a context of modernistic discourses. In this article the author suggests that meditation was in fact available in Britain much earlier than is usually assumed, in a period which was without doubt ‘modern,' yet which did not quickly produce mass acceptance of meditative practices in its host culture. While the migration of meditation was influenced by modernist discourses, these were sometimes contradictory to each other and hindered acceptance. The author examines how the term meditation itself has evolved, who first brought it to Britain and why, as well as the political and social forces that shaped its trajectory of acceptance and rejection in the first half of the 20th century.     

Omniscient gods and precision and intent in rituals: the case of Orthodox Judaism

ABSTRACT

Social scientists who study the minds of gods claim that the omniscient gods of monotheistic religions are aware of the intent of their followers, unlike gods who are not omniscient. For this reason, omniscient gods do not place emphasis on their followers’ precision in carrying out rituals, focusing rather on the intent and/or identity of the practitioners. The present article challenges this perception by focusing on several spheres of Orthodox Judaism in Israel. In each of these spheres, less attention is paid to the actual intent and identity of those practising the ritual, with far more attention directed to not only the actual execution of the ritual, but also the precision with which it is executed. Moreover, when rituals of healing are involved, imprecise or incomplete execution of such rituals can be used to explain their failure.