In transparent orthographies, persistent reading fluency difficulties are a major cause of poor reading skills in primary school. The purpose of the present study was to investigate effects of a syllable-based reading intervention on word reading fluency and reading comprehension among German-speaking poor readers in Grade 4. The 16-session intervention was based on analyzing the syllabic structure of words to strengthen the mental representations of syllables and words that consist of these syllables. The training materials were designed using the 500 (...) most frequent syllables typically read by fourth graders. The 75 poor readers were randomly allocated to the treatment or the control group. Results indicate a significant and strong effect on the fluency of recognizing single words, whereas text-level reading comprehension was not significantly improved by the training. The specific treatment effect provides evidence that a short syllable-based approach works even in older poor readers at the end of primary school. (shrink)

This article is divided into two parts: in the first we explore the academic debate conducted at an international level about insider trading (IT). In particular, we exame IT on three grounds: economic, ethical and legal. In each section we present the arguments in favour of and against IT and then we give our personal opinion. In the second part we present the situation in the Athens Stock Exchange. We examine its past record on the issue of IT and recent (...) developments, and comment on the implications for the future. (shrink)

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 108 Heft: 1 Seiten: 1-52.

In this thesis I discuss the epistemological problems Socrates' faces as he inquires in the early Platonic dialogues into the nature of virtue , the way these problems are brought to a head in the Meno, and the way in which Plato resolves them in the Phaedo. ;I argue that Socrates conducts his investigation on the assumption that a human being will be virtuous, and happy, if and only if he is successful in instilling in his soul the arrangement that (...) is objectively proper for it. To do that he must improve his epistemic standing in quite a specific way: he must come to know in a substantive and practically efficacious way what is good and bad in general. Possession of this knowledge, in addition to being what it is to instill virtue in one's soul, is also the necessary and sufficient condition for one's happiness. ;I then argue that recent claims that Socrates distinguishes between different epistemic standards and that he disavows knowledge in a strict, but not in a weaker, sense are versions of the Insincerity Thesis . The Insincerity Thesis lacks philosophical motivation, and textual support. ;In the light of this, Meno's challenge in the Meno becomes a real, not a sophistical, problem, given the Socratic connections between being virtuous, knowing what virtue is in a substantive way, and being able to give in account of what one knows. The final solution is delivered in the Phaedo: There is an ontological affinity between us qua souls and the constitutive elements of the world, the ethical world included, on the basis of which we are epistemically able to carve the world at its natural joints. (shrink)

"Plato's Statesman reconsiders many questions familiar to readers of the Republic: questions in political theory - such as the qualifications for the leadership of a state and the best from of constitution (politeia) - as well as questions of philosophical methodology and epistemology. Instead of the theory of Forms that is the centrepiece of the epistemology of the Republic, the emphasis here is on the dialectical practice of collection and division (diairesis), in whose service the interlocutors also deploy the ancillary (...) methods of myth and of models (paradeigmata). Plato here introduces the doctrine of due measure (to metrion) and a conception of statecraft (politikē) as an architectonic expertise that governs subordinate disciplines such as rhetoric and the military - doctrines later developed by Aristotle. Readers will find a sustained defence of the importance of expertise (technē or epistēmē) in the conduct of affairs of state, a robust (although not unqualified) defence of the rule of law, and an unsparing but nuanced critique of democratic government. The chapters in this volume provide a comprehensive and detailed philosophical engagement with the entirety of Plato's wide-ranging dialogue, with successive chapters devoted to the sections of the dialogue as it unfolds, and an introduction that places the dialogue in the context of Plato's philosophy as a whole. While not a commentary in the traditional sense, the volume engages with Plato's Statesman in its entirety" -- Publisher's description. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Byzantine Matters by Averil CameronPanagiotis RoilosAveril Cameron. Byzantine Matters. Princeton, N.J.: Princeton University Press, 2014. xviii + 164 pp. 3 black-and-white maps. Cloth, $22.95.From C. P. Cavafy to W. B. Yeats, Ezra Pound, and more recently, Julia Kristeva, literary authors and intellectuals have eloquently (and as a rule more effectually than academics) shown that Byzantine matters are of noteworthy relevance to broader, i.e., not only scholarly, domains of (...) (post)modern culture too. Despite (or, at times, even because of) certain rather ineluctable limitations mainly deriving from its marked genre (general survey of the state of the field), Byzantine Matters belongs to that rare group of scholarly books that contribute considerably to the promotion of the Byzantine “cause” beyond the confines of the specific research and academic area. Written by one of the most eminent and influential scholars of late antiquity and early Byzantium, this book fulfills its valuable self-imposed aims: in a commendable, as a whole, interdisciplinary manner, it outlines the research trajectories that Byzantinists should pursue today, if they wish to expand their field’s methodological self-awareness and achieve a competitive level of theoretical sophistication.An important constituent of Averil Cameron’s critique of widespread preconceptions about Byzantium even in contemporary scholarly discourses (either in [End Page 719] the specialized research field or, more explicitly, in relevant ones) is her exposure of the detrimental ideological parameters of the exoticism and exceptionalism that often inform approaches to that past culture. The author’s task is not easy; on the contrary, it is bound to cause some distress or uneasiness in conservative scholarly circles (or “schools”).Cameron begins her discussion of the present state of Byzantine studies and of the related research desiderata by diagnosing the “absence” of Byzantium from hegemonic historiographic discourses in the so-called Western world. Origins and causes of this “absence” are astutely (albeit partially) traced back to influential Anglo-centric interpretive paradigms, these being of entirely derogatory (see Edward Gibbon’s notorious “history” and more recently the dogmatic conservatism of Arnold Toynbee and Samuel Huntington) or exoticizing, Orientalizing orientation (as exemplified in the activities of, e.g., Robert Byron and David Talbot Rice). Byzantium is shown to have been reduced to the state of the historical and historiographical “subaltern” of the West (9). Although I would have preferred to describe this idiosyncratic position of Byzantium in the dominant historiographic practice and the imaginary of the West in terms of what elsewhere I have defined as “para-marginality,” I must stress that Cameron’s sensitive outline of the Byzantine “absence” from established scholarly paradigms attests to her openness to sophisticated methodological schemata that might contribute to a creative and, whenever necessary, critical dialogue of Byzantine studies with related disciplines and broader theoretical debates.In her reappraisal of current scholarly views concerning the status of Byzantium as an empire, the author rightly emphasizes the adaptability and flexibility of Byzantine sociopolitical and economic structures and mechanisms, thus exposing the widespread view of an “unchanging Byzantium” as a mere “popular myth” (35). Equally noteworthy is her focusing on the contribution of ritual occasions and performances of ideologically and politically manipulated rhetoric to the reaffirmation, communication, and effectiveness of imperial power in Byzantium.Cameron’s learned approach to Byzantine art, which is introduced with a general discussion of the attraction it held for British authors (where, however, Ruskin’s work is conspicuously missing), and to the current state of its research places a judicious emphasis on the tension between iconoclasm and iconolatry as well as on issues of periodization. Of special significance is Cameron’s reference to the performative functions of icons in Byzantium and her call for new, interdisciplinary approaches to Byzantine art. However, the opposition between the written word and the image that the author, endorsing Michael Squire’s approach (74), puts forward is an unconvincing rhetorical construct rather than an always valid hermeneutic tool. Theology and religious practice in Byzantium never really reduced the written word to a state inferior to that of the image, as is evinced not only by the frequent coexistence of text and pictorial representation in Byzantine art but also by the extremely... (shrink)

Antonio Gramsci and Louis Althusser encountered Machiavelli’s work and they both attempted to rethink the very possibility of political practice through their respective readings of the Florentine thinker. In a certain way for both Gramsci and Althusser, the reading of Machiavelli was the experimental site where they elaborated their own conceptions of politics, either in the form of Gramsci’s quest for the ‘modern Prince’, the political and organizational form of a potential hegemony of the subaltern, or in the form of (...) Althusser’s constant redefinition of a potential new practice of politics in a communist perspective. The reading of Machiavelli was for Althusser also one of the terrains upon which he attempted to confront Gramsci, something that is particularly evident in a series of Althusser’s texts in the 1970s from Machiavelli and Us to the recently published Que faire? The aim of this article is to do a comparative reading of the approaches to Machiavelli offered by Gramsci and Althusser, focusing in particular on the tensions running through Althusser’s reading of Gramsci’s writings on Machiavelli. In particular, I will offer a reading of Althusser’s extensive criticism of Gramsci in 1977–1978, linking it to his critique of Eurocommunism. Then, I will go back to Gramsci, and in particular Notebook 13, in order to bring forward not only the aspects of Gramsci that Althusser tended to overlook but also how Gramsci is in fact thinking the very question that Althusser attempted to pose, namely that of a new practice of politics for communism. (shrink)

COVID-19 is not only a health emergency but also a strategic challenge for any politics of resistance, struggle and transformation. Understanding the social and political dynamics associated with morbidity and mortality and the many ‘ecologies of disease’ associated with the pandemic is necessary if we want to think beyond the limits of the lockdown strategy. It is here that the possibility of a democratic biopolitics emerges as part of a broader strategy for communism.

Vain emotions are, according to Epicurus, the source of our mental disturbance. The aim of this paper is to discuss and analyze this connection by clarifying the structure of vain emotions in Epicurean philosophy. In order to achieve this, I present, first, the major lines of interpretation regarding the structure of epicurean emotions. Second, I highlight potential problems for each one of these interpretations. Third, I conclude that the existing interpretations cannot capture the whole picture regarding the epicurean structure of (...) emotions and thus I propose an alternative reading of the latter which surpasses the problems facing the existing interpretations. (shrink)

This paper aims to examine how specific aspects of Bakhtin's theoretical perspective might inform our understanding of improvisation. Moreover, it outlines the possible educational implications of such a perspective. Specifically, a sketch of a Bakhtinian conception of improvisation is proposed, a sketch which emphasizes the cultivation of an attitude of consciousness that leads to an understanding of improvised music making as an obligation to explore the unknown, to search for freedom through the responsibility to attend to the uniqueness of irrevocable (...) musical acts. Moreover, emphasis is given to the potential of improvisation to create a music-making context that counters monologic musical discourses, providing a site of resistance to fixity and closure. It is argued that improvisation is dialogic exactly because it creates a very special sense of interaction, which is characterized by unfinalizability and openness. At the same time, improvisation is in need of temporary finalizations which occur through the presence of the audience and the musicians' struggle to raise their minds 'above' their playing, looking at their music from outside and getting 'back in' again. It is hoped that such a perspective might provide the necessary theoretical tools for re-thinking the role of improvisation in music education. A Bakhtinian view on the experience of improvisation would, it is suggested, be educationally valuable exactly because it regards improvisation not as a problem-solving method but a problem-positing approach: as a musical practice that involves children and young people in the experiential pursuit of freedom and the understanding of the "ought" of imagining ways forward, countering monologue by allowing the flourishing of a polyphony of unmerged voices, constituting a distinctive chronotope which provides the possibility of an enactment of everyday living in musical terms. The decision to improvise marks the initiation of a search for a public musical space which is marked by the absence of fear, where exploration of musical freedom is pursued, where everything might happen but not anything goes. (shrink)

Clinicians in their everyday practice of psychiatry face permanently the following epistemological and methodological problem: currently available psychiatric knowledge, like all types of scientific and technological knowledge, is general—at least in certain respects—in sharp contrast with the obvious particularities and even idiosyncrasies of each real individual mental patient they meet in the clinical encounter. This problem is admittedly the source of a permanent tension in the practice and above all in the philosophy of psychiatry. In the practice of psychiatry, conscientious (...) clinicians always try to find a necessarily pragmatic solution to this problem, mainly with the means of their psychiatric knowledge .. (shrink)

On the occasion of the publication of the translation of Pierre Raymond’s text on Althusser’s materialism, we attempt an introduction to his theoretical trajectory. We begin with his conception of the conflict between materialism and idealism inLe passage au matérialismein 1973 and his thinking on the question of the history of sciences inL’histoire & les sciences, before turning our attention to his elaboration on the question of a history of mathematics and in particular of the emergence of probabilistic reasoning. Then (...) we examine his confrontation with the question of the relation between materialism and dialectics inMatérialisme dialectique et logique. After that, we proceed to his conception of the need to break with any form of teleology and finalism as the starting point for a new conception of causality, before looking atDissiper la terreur et les ténèbresof 1992 and his attempt to rethink the question of practical reason. It is in light of the above presentation that we insist on the importance of Raymond’s text on Althusser. (shrink)

Until recently, cardiotoxicity in the setting of a malignant disease was attributed solely to the detrimental effects of chemo‐ and/or radio‐therapy to the heart. On this account, the focus was on the evaluation of well‐established cardiac biomarkers for the early detection of myocardial damage. Currently, this view has been revised. Cardiotoxicity is not restricted to a single organ but instead affects the endothelium as a whole. Indeed, it has come into light that not only cancer therapy but also malignant cells (...) per se can impair the cardiovascular system, through a paracrine and endocrine mode of action. Even more intriguingly, a clear interplay between molecular pathways involved in cancer and cardiovascular disease has become prevalent, suggesting a common nominator that governs the pathophysiology of these two entities. Taken together, our strategy in the quest of novel biomarkers in the emerging field of cardio‐oncology should be critically reshaped. (shrink)

In A Philosophy for Communism: Rethinking Althusser Panagiotis Sotiris attempts a reading of the work of the French philosopher centered upon his deeply political conception of philosophy. Althusser's endeavour is presented as a quest for a new practice of philosophy that would enable a new practice of politics for communism, in opposition to idealism and teleology. The central point is that in his trajectory from the crucial interventions of the 1960s to the texts on aleatory materialism, Althusser remained a (...) communist in philosophy. This is based upon a reading of the tensions and dynamics running through Althusser's work and his dialogue with other thinkers. Particular attention is paid to crucial texts by Althusser that remained unpublished until relatively recently. (shrink)

Panagiotis Kanellopoulos explores children's talk about musical thinking through the study of their reflections on their own improvised music. He accepts the possibility that children's discourse on music is the beginning of their philosophizing about music, an idea that is related to the larger issue of how to develop a music education perspective that gives voice to the learners and welcomes experimentation, constantly questioning the assumptions we bring as music educators. Based on particular examples of discussions with eight-year old (...) children he explores the development of their discourse, interpreting the meaning of their thinking, and illustrating how they put forward issues that although they begin from concrete particulars point to issues usually confined to abstract philosophical concerns. Children's reflective potential as well as their particular views has important educational implications. Discussions with the children about their work highlight interpretation and meaning-formation at the center of their experience as artists. And musical improvisation emerges as a source of genuine musical experiences and a core means for the creation of communities of practice, dialogue, and reflection. (shrink)

Nostalgia for the 1980s, or 80stalgia, is a global phenomenon. This article explores the phenomenon in Greece and approaches 80stalgia as a cultural trend that marks media and pop culture. It combines digital ethnography through invisible observation (especially using Facebook, a social medium that favours nostalgic communities) and historicised content analysis to analyse 80stalgia in its interrelation with politics, and approaches it as having been influenced by international nostalgic trends and local politics, especially the political legacy of 1980s governments. Finally, (...) the article discusses why the economic crisis of the 2010s, an experience that triggered self-reflection on the past, strengthened 80stalgia. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Music Education in an Age of Virtuality and Post-Truth by Paul WoodfordPanagiotis A. KanellopoulosPaul Woodford, Music Education in an Age of Virtuality and Post-Truth (New York, Routledge, 2018)This book is provocative. And challenging. It is written with passion, aiming to induce controversy. And with good reason. For we live in times when populism professes an illusionary sense of community, invoking a seemingly 'anti-systemic' but highly hypocritical, racist, and (...) sexist discourse;1 in times where "bullshitting"2 has advanced to the highest governmental levels in many countries; in times where "authoritarian neoliberal statism"3 becomes the new status quo, inducing a scandalous increase of economic inequalities, forcing large populations to live precarious lives; in times where privatization of educational services in the context of market-oriented practices impose restrictive and ultimately unjust politics of accountability and performativity;4 in times where instrumentalization of educational ends has taken the lead, assisted by a systematic co-option and misappropriation of notions such as excellence and creativity;5 in times, finally, where spaces that allow for "the sharing (out) of the incalculable,"6 forging unknown potentialities in education, life, and thought, are being destroyed. In such times, Paul Woodford has stepped in, reclaiming his right to speak uncompromisingly.Hannah Arendt has written that "[w]hen men [sic] are deprived of the public space--which is constituted by acting together and then fills of its own accord [End Page 108] with the events and stories that develop into history--they retreat into their freedom of thought."7 Woodford refuses to retreat. He writes as a public intellectual of the highest order, committed to upset and not please those in power. A great service that his latest book performs is that it speaks daringly, stirring a debate that helps us all to do away with fear. For as Bertrand Russell has aptly said quite a long time ago, "[I]f thought is to become the possession of many, not the privilege of the few, we must have done with fear. It is fear that holds men [sic] back."8Resisting the "melancholy of inner exile,"9 but not immune to possible accusations of left melancholy, understood as "a refusal to come to terms with the particular character of the present,"10 the author wrote a book that provokes music educators to actively think beyond their sealed and safe world of convictions that is based on ideology-free conceptions of music teaching. Estelle Jorgensen has long ago brought to our attention the urgency of this task: "in an era in which the mindset and political reality have changed dramatically, … there is an urgent need to revisit the political character of music education and the ways in which it needs to address the cultural issues of our day."11Along this pathway, Woodford's book encourages music educators to live and teach as public intellectuals, forging "a democratic purpose for music education"12 that acts against the "anachronistic and formalist conception of music that reduces music education to supply-side economics as children are conceived as either future professional musicians or consumers and not as citizens to be prepared in schools to participate intelligently in the political life of society."13 Woodford articulates a vision of music education "as preparation for adulthood and democratic and global citizenship."14 He strongly advocates an approach that balances performance and creativity-based experiences with a socio-historical study of the social, ideological, and cultural workings of different musics in a wide variety of contexts. He encourages music educators to teach "how music's structural properties and qualities contribute to the shaping of people's perceptions and understandings of themselves and their world,"15 "asking the who, what, when, where, how, to, with, or for whom, and, most importantly of all, why of music."16 He envisions a music classroom that exercises social criticism "directly and self-consciously"17 both through "learning how to make music"18 and through thinking about music. He sees this approach as a tool for raising students' consciousness. Woodford's ultimate vision of music education is one that casts it as a means for cultivating "a justice-oriented" approach... (shrink)

This monograph evaluates public policy responses to the Covid-19 pandemic through a public choice lens. The book compares two prominent, albeit mutually exclusive, theories in social sciences—public interest theory and public choice theory—and explores how their predictions perform within the framework of the Covid-19 pandemic. The chapters present different pandemic policies alongside empirical data in order to draw conclusions about their efficacy, and, in turn, draw conclusions about the veracity of each theory. By the end of the volume, the reader (...) will be able to draw their own conclusions about whether the pandemic policy responses served the public interest, as public interest theory suggests, or the personal interests of the politicians who implemented them, as public choice theory holds. (shrink)

Different why-questions emerge under different contexts and require different information in order to be addressed. Hence a relevance relation can hardly be invariant across contexts. However, what is indeed common under any possible context is that all explananda require scientific information in order to be explained. So no scientific information is in principle explanatorily irrelevant, it only becomes so under certain contexts. In view of this, scientific thought experiments can offer explanations, should we analyze their representational strategies. Their representations involve (...) empirical as well as hypothetical statements. I call this the “representational mingling” which bears scientific information that can explain events. Buchanan’s thought experiment from constitutional economics is examined to show how mingled representations explain. (shrink)

The Philebus is an extraordinarily creative and profound examination of what makes for a good human life, containing some of Plato's most sophisticated discussions of moral psychology, knowledge, metaphysics, and philosophical methodology. The Philebushad a far greater influence on Aristotle's ethics than the frequently studied Republic - yet historians of philosophical ethics have relatively neglected it and existing commentaries tend to emphasize certain aspects at the expense of others. This edited volume, the first of its kind, brings together leading scholars (...) of ancient philosophy to take a fresh and comprehensive look at this important work. Each essay focuses on a relatively brief section of the Philebus and discusses the passages methodically, covering topics such as pleasure, knowledge, philosophical method, and the human good in detail. The result is not and is not intended to be a commentary, nor does it aim to present a unified interpretation. It is instead a series of close, original philosophical examinations, often in conversation with each other, which together provide continuous coverage of the Philebus. This reference work, a useful resource for teaching and studying, is valuable reading for researchers, scholars, graduate0students, and advanced undergraduates interested in Plato, ancient Greek ethics, and in the history of ethics. (shrink)

Do psychological perspectives constitute the only way through which the role of musical creativity in education can be addressed, researched and theorised? This essay attempts to offer an alternative view of musical creativity as a deeply social and political form of human praxis, by proposing a perspective rooted in the thought of the political philosopher and activist Cornelius Castoriadis (1922–1997). This is done in two steps. First, an attempt is made to place the pursuit of the concept of musical creativity (...) within a larger educational and societal context of conflicting trajectories that run through (a) Modernity and (b) Education. Then, I revisit the issue of educational value of improvising and composing through creating conceptual links between the process of music-making through improvisation and composition and the project of political autonomy as conceived by Castoriadis. By foregrounding instituting imaginary over instituted imaginary, improvising and composing become active processes of positing new legitimacies, and of creating a music-making context that searches for its own foundations. It is in and through creative musical praxis that we can think about issues of hierarchies, musical values, social dimensions of different music-making processes, our relationship to past values and to historical dimensions of music. By arguing that improvisation and composition might be seen as ways of positing the issue of political autonomy in musical terms, this paper emphasises the role of improvisation and composition as a mode of potentially transformative educational practice that may foster the development of critical consciousness, linking music education to a larger project of re-discovering and at the same time re-defining democracy. (shrink)

Against the traditional interpretation of Doxa as intrinsically and thoroughly deceiving and untrustworthy, the present essay examines the passages which follow the self-characterization of the goddess’ speech as ‘deceitful.’ The traits of an extensive cosmogony and cosmology open up the possibility for discerning two aspects of Doxa: first a presentation of mortal erroneous opinions, but then also their correction within the framework of the ‘appropriate world-arrangement’ presented by the goddess.

Immersive virtual reality (VR) emerges as a promising research and clinical tool. However, several studies suggest that VR induced adverse symptoms and effects (VRISE) may undermine the health and safety standards, and the reliability of the scientific results. In the current literature review, the technical reasons for the adverse symptomatology are investigated to provide suggestions and technological knowledge for the implementation of VR head-mounted display (HMD) systems in cognitive neuroscience. The technological systematic literature indicated features pertinent to display, sound, motion (...) tracking, navigation, ergonomic interactions, user experience, and computer’s hardware that should be considered by the researchers. Subsequently, a meta-analysis of 44 neuroscientific or neuropsychological studies involving VR HMD systems was performed. The meta-analysis of the VR studies demonstrated that the new generation HMDs induced significantly fewer dropouts and VRISE. Importantly, the commercial versions of the new generation HMDs with ergonomic interactions had zero incidents of adverse symptomatology and dropouts. Solely, HMDs equivalent to or greater than the commercial versions of contemporary HMDs accompanied with ergonomic interactions are suitable for implementation in cognitive neuroscience. In conclusion, researchers’ technological competency, along with meticulous methods and reports pertinent to software, hardware, and VRISE, are paramount to ensure the health and safety standards and the reliability of neuroscientific results. (shrink)

In this article, we take a closer look at the possible effects of adopting the IAS/fifrs standards around the globe. In order to determine what the IASB opinion regarding this impact is, we turned to the concerns of trustees. Using 3 interviews conducted with three of the trustees of IFRS on the possibility of creating a global accounting language, we realized a content analysis of the responses given. The results obtained after auto coding the responses of the trustees in NVivo, (...) a program used in qualitative analysis, highlighted that standards adoption is an important part of the accounting process in multiple countries, national experiences being significant to the board of trustees in order to make improvements to standards at a global level. (shrink)

The relation between structure and conjuncture has been one of the biggest challenges facing social theory and Louis Althusser’s writings provide some of the most important interventions on this subject. Contrary to an image of Althusser first embracing and then abandoning structuralism, Althusser tried from the beginning to articulate the theory of structural causality with an insistence on the singularity of historical conjunctures. Althusser’s theoretical trajectory, despite his shortcomings, still offers a necessary starting point for a materialist conception of the (...) relation between structural and conjunctural determinations that stresses the complex, uneven and overdetermined character of social reality without resorting either to a ‘surface phenomena/deep structures’ dualism or to the empiricism of simply registering singular practices. (shrink)