The picture-word interference paradigm has been used to investigate the time course of processes involved in word retrieval, but is challenging to implement online due to dependence on measurements of vocal reaction time. We performed a series of four experiments to examine picture-word interference and facilitation effects in a form of covert picture naming, with and without gamification. A target picture was accompanied by an audio word distractor that was either unrelated, phonologically-related, associatively-related, or categorically-related to the picture. Participants were (...) instructed to judge whether the name of the target picture ended in the phoneme assigned to the block by pressing corresponding keys as quickly and accurately as possible. Experiments 1 and 2 successfully replicated categorical interference and phonological facilitation effects at different optimal stimulus-onset-asynchronies between words and pictures. Experiment 3 demonstrated that a key gamification feature motivated faster speed at the expense of accuracy in the gamified vs. experimental format of the task. Experiment 4 adopted the optimal SOAs and verified that the gamification reveals expected interference and facilitation effects despite the speed-accuracy tradeoff. These studies confirmed that categorical interference occurs earlier than phonological facilitation, while both processes are independent from articulation and inherent to word retrieval itself. The covert PWI paradigm and its gamification have methodological value for neuroimaging studies in which articulatory artifacts obscure word retrieval processes, and may be developed into potential online word-finding assessments that can reveal word retrieval difficulties with greater sensitivity. (shrink)

Mark Johnston’s book, Saving God (Princeton University Press, 2010) has two main goals, one negative and the other positive: (1) to eliminate the gods of the major Western monotheisms (Judaism, Christianity, and Islam) as candidates for the role of “the Highest One”; (2) to introduce the real Highest One, a panentheistic deity worthy of devotion and capable of extending to us the grace needed to transform us from inwardly-turned sinners to practitioners of agape. In this review, we argue that (...) Johnston’s attack on traditional forms of monotheism has less force than his criticism of the “undergraduate atheists” (e.g., Hitchens, Harris, Dawkins); and that his candidate for Highest One is not the greatest possible being, and so could not play the role Johnston casts for it. -/- . (shrink)

This study investigates how dispute-mediators handle impasse in the re-negotiation of divorce decrees by divorced couples. Three sources of impasse and three strategies for handling impasse are identified based on analysis of mediation transcripts. The concern here lies not so much in the disputant's arguments but in the discussion procedures dispute-mediators use to craft the disputant's argumentation into a tool to solve conflict. Their moves are understood here as a practice of reconstructing argumentative discourse that is neither naïve nor critical (...) but reconstruction as design. Mediator's reconstruction reveals a type of communication work in contemporary societies involved in the crafting of forums and formats that mediate argumentative communication. This work is often invisible and strategic which makes its interpretation, judgment, and development a challenge for pragma-dialectical theory. How reconstruction as design can be understood is discussed by building on prior pragma-dialectical theory and research. (shrink)

Most recent discussions of phenomenal consciousness are predicated on two deeply entrenched assumptions. The first is objectualism, the claim that what it is like to undergo an experience is something of which we are or can be aware in the having of that experience. The second is internalism, the claim that what it is like to undergo an experience is constituted by states, events and processes that are located inside the skins of experiencing subjects. This paper argues that both assumptions (...) should be rejected. What it is like to undergo an experience is not an object of consciousness but something that exists in the directing of consciousness towards objects. What it is like to undergo an experience is not something of which we are aware, but something in virtue of which we are aware. And there is little reason for supposing that the directing of consciousness towards its objects is something that occurs exclusively inside the skins of experiencing subjects. On the contrary, directing of consciousness towards its objects is often extended, involving acts of worldly probing and exploration. (shrink)

In his essay, “Affording our Culture: “Smart” Technology and the Prospects for Creative Democracy,” Tibor Solymosi addresses my challenge for neuropragmatism to counter what I have elsewhere called dopamine democracy. Although I believe that Solymosi has begun to provide an explanation for how neuropragmatism may counter dopamine democracy, especially with his conceptions Œ and cultural affordances, I respond with a helpful addition to his approach by returning to the theory of inquiry as put forth by John Dewey. In particular, I (...) focus on the phases of inquiry as colored by Dewey’s concept of humility. Solymosi does not pay adequate attention to the function of inquiry necessary for combatting dopamine democracy. His account of cultural affordances and education is strengthened by using Dewey’s concept of humility as a guiding disposition for neuropragmatic inquiry. Recognizing humility as an instrument of neuropragmatic inquiry provides us with a tool to better address the pitfalls of dopamine democracy, especially misinformation and incentive salience. My argument proceeds by first articulating dopamine democracy as a problem and Solymosi’s concept of cultural affordances and how he understands these as neuropragmatic tools to address the problem through education. I present humility as an instrumental concept derived from Dewey’s work on inquiry. I then suggest how humility may serve neuropragmatic inquiry to assist in combatting the problems of dopamine democracy. (shrink)

For forty years, Harvey Mansfield has been worth reading. Whether plumbing the depths of MachiavelliOs Discourses or explaining what was at stake in Bill ClintonOs impeachment, MansfieldOs work in political philosophy and political science has set the standard. In Educating the Prince, twenty-one of his students, themselves distinguished scholars, try to live up to that standard. Their essays offer penetrating analyses of Machiavellianism, liberalism, and America., all of them informed by MansfieldOs own work. The volume also includes a bibliography of (...) MansfieldOs writings. (shrink)

Dynamically transforming the elements of any performing artist’s craft, this practical guide is a must-have for musicians, dancers, and actors. The handbook shows how artistic performance is embodied in the unification of three critical elements—motion, emotion, and love—demonstrating how it offers experiences and opportunities distinct from the nonperforming arts. Step-by-step guidelines are provided for building intentional and inspirational practice time, thereby enhancing the relationships between the source, the performer, and the audience. Illustrating how intentional movement invokes emotions from both the (...) performer and the audience and how the concept of love gives a performance humanity and life, this eye-opening exploration creates pathways for achieving true artistry. (shrink)

Unemployment has been at historically high rates for an extended period, and while it has recently improved in certain countries, the unemployment that remains may be becoming structural. Aside from inequality, unemployment is accordingly the problem that is most likely to put critical pressure on our political institutions, disrupt the social fabric of our way of life, and even threaten the continuation of liberalism itself. Despite the obvious importance of the problem of unemployment, however, there has been a curious lack (...) of attention paid to this issue by contemporary non-Marxist political philosophers. Non-Marxists typically view unemployment as a technical matter, and doing something about it a question of means not ends, with the solution to this question depending on the kind of empirical determinations about what causes what that are best left to economists, not political philosophers. But I think this is a mistake. Because work is a major part of our social life, as well as something that for a great many people grounds their sense of who they are and provides the basis of their sense of self-respect, those unable to find work are missing out on a great deal of what makes for a meaningful life, and not just the economic benefits that social cooperation has to offer. Those who are unemployed accordingly have something to complain about, even if we do not let them starve, and the rest of us (or at least the institutions that represent us) may have some sort of moral obligation to take action to increase the number of employment opportunities currently available regardless of any uncertainty surrounding the effects that any actions open to us might have. The nature and extent of this moral obligation is what On Unemployment is dedicated to exploring. (shrink)

Every 4 years, for the past three decades, the world of argumentation research has gathered in Amsterdam at the International Society for the Study of Argumentation conferences to explore advances in understanding argumentation and how argumentation advances our understanding of the human condition. While comprehensive proceedings of selected papers are produced to document what has transpired in the world of argumentation over the preceding 4 years, there remains the important matter of taking the intellectual pulse of the world’s argumentation scholars, (...) to detect the beating heart of the community of scholars and the health and wellness of argumentation scholarship. One of the great services Frans van Eemeren, and his colleagues, have provided this community is a diagnosis that helps identify the assets upon which the health and wellness of the community can further build. This service has come in the form of several edited volumes, the most recent of which, Topical Themes in Argumen .. (shrink)

This volume offers selected papers exploring issues arising from scientific discovery in the social sciences. It features a range of disciplines including behavioural sciences, computer science, finance, and statistics with an emphasis on philosophy. The first of the three parts examines methods of social scientific discovery. Chapters investigate the nature of causal analysis, philosophical issues around scale development in behavioural science research, imagination in social scientific practice, and relationships between paradigms of inquiry and scientific fraud. The next part considers the (...) practice of social science discovery. Chapters discuss the lack of genuine scientific discovery in finance where hypotheses concern the cheapness of securities, the logic of scientific discovery in macroeconomics, and the nature of that what discovery with the Solidarity movement as a case study. The final part covers formalising theories in social science. Chapters analyse the abstract model theory of institutions as a way of representing the structure of scientific theories, the semi-automatic generation of cognitive science theories, and computational process models in the social sciences. The volume offers a unique perspective on scientific discovery in the social sciences. It will engage scholars and students with a multidisciplinary interest in the philosophy of science and social science. (shrink)

In lines 35–8 Ovid compliments the poem's recipient Brutus on his skill as a forensic orator. The transmitted text is as follows:hostibus eueniat quam sis uiolentus in armissentire et linguae tela subire tuae,quae tibi tam tenui cura limantur ut omnesistius ingenium corporis esse negent.

Representative models are considered parts of real scientific theories.

AIDS provides society an opportunity to expand and rationliza control over a broad range of psychological phenomena. Social control today is panoptical, involving dispersed centers and agents of surveillance and discipline throughout the whole community . The control of persons perceived as "dangerous" is effected partly through public psycho-social discourse on AIDS. This reproduces earlier encounters with frightening diseases, most notably the nineteenth-century cholera epidemic, and reveals a morally-laden ideology behind modern efforts at public hygiene.