We are quickly passing through the historical moment when people work in front of a single computer, dominated by a small CRT and focused on tasks involving only local information. Networked computers are becoming ubiquitous and are playing increasingly significant roles in our lives and in the basic infrastructure of science, business, and social interaction. For human-computer interaction o advance in the new millennium we need to better understand the emerging dynamic of interaction in which the focus task is no (...) longer confined to the desktop but reaches into a complex networked world of information and computer-mediated interactions. We think the theory of distributed cognition has a special role to play in understanding interactions between people and technologies, for its focus has always been on whole environments: what we really do in them and how we coordinate our activity in them. Distributed cognition provides a radical reorientation of how to think about designing and supporting human-computer interaction. As a theory it is specifically tailored to understanding interactions among people and technologies. In this article we propose distributed cognition as a new foundation for human-computer interaction, sketch an integrated research framework, and use selections from our earlier work to suggest how this framework can provide new opportunities in the design of digital work materials. (shrink)

The demanding frontier life of My Ántonia or Little House on the Prairie may be long gone, but the idyllic small town still exists as a cherished icon of American community life. Yet sprawl and urban density, rather than small towns and farms, are the predominant features of our modern society, agribusiness and other commercial forces have rapidly taken over family farms and ranches, and even the open spaces we think of as natural retreats only retain the barest façade of (...) their former frontier austerity. The fading communities, social upheaval, and enduring heritage of the Northern Plains are the subject of Jim Dow’s Marking the Land, a stirring photographic tribute to the complex and unyielding landscape of North Dakota. Jim Dow began making pilgrimages to this remote territory in 1981 and, with a commission from the North Dakota Museum of Art, he took photographs of the passing human presence on the land. The simple, stolid pieces of architecture carved out against the Dakota skies—whether the local schoolhouse, car wash, prison, homes, hunting lodge, or churches—evoke in their spare lines and weather-battered frames the stoic and toughened spirit of the people within their walls. Folk art is also an integral part of the landscape in Dow’s visual study, and he examines the subtle evolution of local craftsmanship from homemade sculptures, murals, and carvings to carefully crafted pieces aimed at tourists. Anchoring all of these explorations is the raw and striking landscape of the North Dakota plains. Marking the Land is a moving reflection by a leading American photographer on the state of the Northern Plains today, forcing us all to rethink our conceptions of America’s forgotten frontier. (shrink)

We use our hands for many tasks and sensory orientations, including eating, communicating, and bathing. We hold, and manipulate a variety of objects, artifacts, and people, feeling for warmth, coldness, texture, hardness, and softness. We approach people or objects with greetings, embraces, and caresses, and to shove, hit, or defend ourselves against other people and potentially dangerous things. Yet just because our hands play such a central role in so many aspects our lives, they may also play an inordinate role (...) in our memories and imagination. This paper highlights the place of hands in memory and imagination and how these memories and imaginings, in turn, affect not only how we use our hands and for what purposes, but with whom we use them and under what circumstances. (shrink)

I strongly agree with Main and Kho’s primary contention that a relational approach can provide clarity regarding how empathy-related processes become increasingly coordinated over the lifespan. However, I go further to suggest that their “relational approach” should be expanded to include the larger social, cultural, economic, political, and moral contexts that shape and influence more intimate interpersonal relations, including empathic processes. Such an ethnographic, comparative approach has the advantage of helping us ascertain the extent to which empathic processes vary in (...) different times and places (including the ways in which “empathy” is defined and conceptualized), but also aids us in identifying more accurately what is most “basic” or translocal about these processes. (shrink)

Especially since the discovery of mirror neurons, scholars in a variety of disciplines have made empathy a central focus of research. Yet despite this recent flurry of interest and activity, the cross-cultural study of empathy in context, as part of ongoing, naturally occurring behavior, remains in its infancy. In the present article, I review some of this recent work on the ethnography of empathy. I focus especially on the new issues and questions about empathy that the ethnographic approach raises and (...) the implication of these for the study of empathy more generally. (shrink)

The spiritual rewards and intellectual challenges of Eastern philosophy are revealed in this visually stunning book, illustrated by Joe Lee and with 19th-century engravings. Eastern philosophy is not only an intellectual pursuit, but one that involves one’s entire being. Much of it is so deeply entwined with the non-intellectual art of meditation, that the two are impossible to separate. In this survey of the major philosophies of India, China, Tibet and Japan, Jim Powell draws upon his knowledge of Sanskrit and (...) Chinese, as well as decades of meditation. Whether tackling Buddha, Confucius, Lao Tzu, Dogen, the Dalai Lama or Patanjal–Powell’s insights are deeply illuminating. All the major philosophies of India, China, Tibet and Japan are explained and everyone, from beginner to expert, will find Eastern Philosophy For Beginners an insightful overview. (shrink)

Jim Mackenzie; Because R. T. Allen says so, Journal of Philosophy of Education, Volume 22, Issue 1, 30 May 2006, Pages 107–113, https://doi.org/10.1111/j.1467-9.

In light of recent technological innovations and discourses around data and algorithmic analytics, scholars of many stripes are attempting to develop critical agendas and responses to these developments. In this mutual interview, three scholars discuss the stakes, ideas, responsibilities, and possibilities of critical data studies. The resulting dialog seeks to explore what kinds of critical approaches to these topics, in theory and practice, could open and make available such approaches to a broader audience.

Victor Reppert’s paper (pp. 33-45) supposes that there are objectively indistinguishable properties between possible worlds that resultin the property of intentionality existing in one world but not in another objectively indistinguishable world, differing only in their histories. It is also a supposition of Reppert’s paper that proposed ensembles of purely natural properties that lead to the emergence of intentionality fail to do so, but instead only have referential power on the basis of imputed or projected intentionality from human beings. This (...) brief essay examines this supposition and consequence and attempts to provoke more detailed examination of the underlying issues. (shrink)

This book collects the work of leading scholars on Alain Badiou and G.W.F. Hegel, creating a dialogue between, and a critical appraisal of, these two central figures in European philosophy.

Interventionist Theories of Causation in Psychological Perspective.

In this paper we argue that the protocols of subjects recalling the names of their high school classmates, as well as an army of traditional memory phenomena, can be understood from an information processing analysis which interprets retrieval as a problem‐solving process. This characterization of retrieval focuses on the reconstructive and recursive nature of the process of remembering. Retrieval is viewed as a process in which some information about a target item is used to construct a description of the item (...) and this description is used in attempts to recover new fragments of information. A new description i s formed and the process continues recursively. Three subprocesses are identified: FIND A CONTEXT, in which a proper environment for conducting a search i s established: SEARCH, in which bits and pieces of information appropriate to the context are recovered until an adequate description can be formed within the search context; and VERIFY, in which recovery information is checked for consistency.From the perspective this characterization, we examine the protocols of subjects asked to think aloud while recalling the names of their classmates. Subjects' retrievals continued for a surprisingly long period and were characterized by the phenomena of overshoot, systematic hypothesizing, fabrications, establishment of search contexts, self‐corrections, and the use of a number of basic search strategies. The view of memory as a problem‐solving process not only leads us to the identification of these phenomena but also to a framework for a coherent interpretation for them. (shrink)

In this important work, Jim Kanaris provides a unique approach to the study of religion, aiming to alleviate the methodological and ideological barriers that divide philosophers, theologians, and social scientists. This is a "philosophy of religion" for a wider audience than that designation usually circumscribes, and, for that reason, Kanaris opts for the broader "philosophy of religious studies." He hybridizes insights principally from the works of Bernard Lonergan and Martin Heidegger but also those of Jacques Derrida, Charles Winquist, and Tyler (...) Roberts, among others. Kanaris combines this with a distinctive hermeneutical approach that gives rise to what he calls "enecstatic" philosophy, one that manages the irreducible complexity of one's individuality, a singularity, in the negotiation of one's objects of concern. Toward a Philosophy of Religious Studies is unlike any other book in religious studies. It provides a unique way to surface personal involvement in the study of religion without compromising scholarly objectivity and philosophical integrity. (shrink)

"We become what we love," states Jim Garrison in Dewey and Eros: Wisdom and Desire in the Art of Teaching. This provocative book represents a major new interpretation of Dewey's education philosophy. It is also an examination of what motivates us to teach and to learn, and begins with the idea of education of eros (i.e., passionate desire)-"the supreme aim of education" as the author puts it-and how that desire results in a practical philosophy that guides us in recognizing what (...) is essentially good or valuable. Garrison weaves these threads of ancient wisdom into a critical analysis of John Dewey's writings that reveal an implicit theory of eros in reasoning, and the central importance of educating eros to seek "the Good." Chapters: Plato's Symposium: Eros, the Beautiful, and the Good • Care, Sympathy, and Community in Classroom Teaching: Feminist Reflections on the Expansive Self • Play-Doh, Poetry, and "Ethereal Things" • The Aesthetic Context of Inquiry and the Teachable Moment • The Education of Eros: Critical and Creative Value Appraisal • Teaching and the Logic of Moral Perception This book can be used in graduate courses in foundations, teacher education, philosophy of education, qualitative research, arts and education, language and literacy, and women and education. Jim Garrison is Professor of Philosophy of Education at Virginia Tech in Blacksburg, VA. He is pastpresident of the John Dewey Society and a winner of the Society's Outstanding Achievement Award. (shrink)

Jim Edwards; VIII*—Interpreted Logical Forms and Knowing Your Own Mind, Proceedings of the Aristotelian Society, Volume 99, Issue 1, 1 June 1999, Pages 169–190.

We present an analysis of the game semantics of general references introduced by Abramsky, Honda and McCusker which exposes the algebraic structure of the model. Using the notion of sequoidal category, we give a coalgebraic definition of the denotational semantics of storage cells of arbitrary type. We identify further conditions on the model which allow an axiomatic presentation of the proof that finite elements of the model are definable by programs, in the style of Abramsky’s Axioms for Definability.

Utilizing the definition of phenomenology originally presented by Edith Stein, it is possible to understand Viktor Frankl's existential psychotherapy as falling well within the phenomenological movement. In this article, Frankl's approach to treatment, which utilizes an induced phenomenological struggle, is examined in detail around its relationship with time. Clinical material is presented to illustrate the described treatment approach.

Published On The Bicentenary Of Edmund Burke`S Death, This Book Honours His Prescience And His Continuing Pertinence By Calling For A Return To His Principles, Arguing That Many Of Today`S Discontents Stem From A Tendency To Repeat The Mistakes Of The Revolutionaries.

A number of philosophers in recent times have employed arguments to show that there is no morally relevant difference between killing a patient and allowing that patient to die in those circumstances where the outcome is virtually identical and where death is preventable, at least for a significant time. From his perspective as both a philosopher and a clinician, Grant Gillett has rejected such general and abstract arguments in the light of the intuitions and moral perceptions available to clinicians and (...) those who care for the terminally ill. I argue that his strategy fails, is massively question‐begging, and that his appeal to the notion of ‘moral particularism’, far from being an alternative to cogent philosophical argument, actually supports the very position he has attempted to discredit. (shrink)

It’s never too early to give young boys a resource that will help them learn the skills for making right choices in life. A Boy’s Guide to Making Really Good Choices is designed to help boys ages 8-12 learn how to think through their options, realize the possible consequences, and develop good decision-making skills. In this book, Jim George uses helpful stories and illustrations to walk boys through the kinds of choices they are likely to face each day—choices to... listen (...) to their parents do their best in school, sports, and activities select friends with care be kind to siblings and others help out at home and use good manners Through the use of real-life scenarios, Jim George equips boys to build good character—the kind that will stay with them for life and honor God’s standards. (shrink)

The conclusion of this paper will be that e-sports are not sports. I begin by offering a stipulation and a definition. I stipulate that what I have in mind, when thinking about the concept of sport, is ‘Olympic’ sport. And I define an Olympic Sport as an institutionalised, rule-governed contest of human physical skill. The justification for the stipulation lies partly in that it is uncontroversial. Whatever else people might think of as sport, no-one denies that Olympic Sport is sport. (...) This seeks to ensure that those who might wish to dispute my conclusion might stay with the argument at least for as long as possible. Secondly, the justification for the stipulation lies partly in its normativity—I have chosen an Olympic conception of sport just because it seems to me to offer some kind of desirable version of what sport is and might become. Thirdly, I give examples which show how prominent promoters of e-sports agree with my stipulation, as evidenced by their strenuous attempts to comply with it i... (shrink)

Donald Davidson finds folk-psychological explanations anomalous due to the open-ended and constitutive conception of rationality which they employ, and yet monist because they invoke an ontology of only physical events. An eliminative materialist who thinks that the beliefs and desires of folk-psychology are mere pre-scientific fictions cannot accept these claims, but he could accept anomalous monism construed as an analysis, merely, of the ideological and ontological presumptions of folk-psychology. Of course, eliminative materialism is itself only a guess, a marker for (...) material explanations we do not have, but it is made plausible by, inter alia, whatever difficulties we have in interpreting intentional folk-explanations realistically. And surely anomalous monism does require further explanation if it is to be accepted realistically and not dismissed as an analysis of a folk-idiom which is to be construed instrumentally at best. Some further explanation is needed of how beliefs, desires, etc. can form rational patterns which have ‘no echo in physical theory’ and yet those beliefs, desires etc. be physical events. To this end I propose to graft on to anomalous monism a modest version of functionalism. (shrink)

Familiar versions of empiricism overemphasize and misconstrue the importance of perceptual experience. I discuss their main shortcomings and sketch an alternative framework for thinking about how human sensory systems contribute to scientific knowledge.

Previous studies linking personality and social integration with religiosity conflate the weakly religious with the completely nonreligious, and religious belief with group membership, leading to spurious associations. The present study characterizes the growing nonreligious population by comparing church and secular group members on personality characteristics and social integration. Although church members were higher in Agreeableness, Conscientiousness, and perceived social support, these differences were largely eliminated when controlling for demographics and group attendance. Secular group members were higher on Intellect/Openness. Many previously (...) reported characteristics associated with religiosity are a function not of belief itself, but of strong convictions and group identification. (shrink)