For some time now, the study of cognitive development has been far and away the most active discipline within developmental psychology. Although there would be much disagreement as to the exact proportion of papers published in develop mental journals that could be considered cognitive, 50% seems like a conservative estimate. Hence, a series of scholarly books devoted to work in cognitive devel opment is especially appropriate at this time. The Springer Series in Cognitive Development contains two basic types of books, (...) namely, edited collections of original chapters by several authors, and original volumes written by one author or a small group of authors. The flagship for the Springer Series is a serial publication of the "advances" type, carrying the subtitle Progress in Cognitive Development Research. Each volume in the Progress sequence is strongly thematic, in that it is limited to some well-defined domain of cognitive developmental research (e.g., logical and mathematical development, development of learning). All Progress volumes will be edited collections. Editors of such collections, upon consultation with the Series Editor, may elect to have their books published either as contributions to the Progress sequence or as separate volumes. All books written by one author or a small group of authors are being published as separate volumes within the series. (shrink)

In this article Sophie Haroutunian-Gordon and Megan Jane Laverty discuss Jean-Luc Nancy's conception of listening as presented in his seminal work, À l'écoute. The authors argue that Nancy uses the term “listening” to refer to the experience of coming to an idea of sound(s) initially encountered as puzzling. They illustrate Nancy's conception with teaching/learning situations involving a pianist and teacher, Deborah Sobol, and two aspiring players, Sophie Haroutunian-Gordon and Rosalie Romano. The article has four parts. In part 1, (...) the authors ask: Do we see Deborah trying to make meaning of Sophie's performance on October 2, 1998? In part 2, they ask: Do we see Sophie trying to make meaning of Deborah's words and demonstrations on the same occasion? In parts 3 and 4, they explore Sophie's and Rosalie's listening when they are coached by Deborah on January 15, 1999. In so doing, Haroutunian-Gordon and Laverty illustrate Nancy's conception of listening and demonstrate its usefulness for theorizing about and studying actual situations. (shrink)

Jean Piaget describes the development of reasoning ability in terms of the child’s progress through a series of stages. When a new stage is reached, the child is able to solve problems which he could not solve previously. Piaget presents the equilibration account to explain how the transition from one stage to the next is made. The problem of this paper is: To what extent does equilibration explain stage transition?

nesta comunicação, pretende-se expor a dicotomia da objetivação da Vontade para a Vida, Der Wille zum Leben, em Schopenhauer como elemento metafísico, ou seja, o impulso que move tudo para a vida e anseia pela preservação da mesma, mas que, contudo, não traz em si nada que garanta a felicidade ou o bem-estar e chega ao ponto de fazer com que a atual geração sofra para que uma nova surja, pois a vontade não reconhece a si própria fora do corpo (...) que essa habita. (shrink)

In the article, Sophie Haroutunian-Gordon asks, Did Plato have a philosophy of listening, and if so, what was it? Listening is the counterpart of speaking in a dialogue, and it is no less important. Indeed, learning from the dialogue is less likely to occur as people participate unless listening as well as speaking takes place. Haroutunian-Gordon defines a philosophy of listening as a set of beliefs that fall into four categories: (1) the aim of listening; (2) the nature (...) of listening; (3) the role of the listener; and (4) the relation between the listener and the speaker. The beliefs, as they fall into these four categories, have implications for one another, and, because they are logically related, constitute a philosophy of listening. In the article, Haroutunian-Gordon argues that Plato had a philosophy of listening and describes its components. (shrink)

In this paper, I ponder the question of whether Socrates follows a method of investigation — the method of hypothesis — which he advocates in Plato's Phaedo. The evidence in the dialogue suggests that he does not follow the method, which raises additional questions: If he fails to do so, why does he articulate the method? Does his statement of method affect his actions or is it mainly forgotten? Although Socrates is a fictional character, his actions in the Phaedo suggests (...) questions about the function of espoused methods in actual situations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 13.1 (2005) 95-98 [Access article in PDF] Response to Frede V. Nielsen's "Didactology as a Field of Theory and Research in Music Education" Sophie Haroutunian-Gordon Northwestern University Let me begin by acknowledging what is about to become obvious: I am not a musicologist, music educator, or a philosopher of music education. I am, however, a philosopher of education and a devoted student of (...) music, so I found Frede Nielsen's paper both intriguing and rewarding. It is intriguing because it positions the theoretical study of music education—what he calls "didactology"—in relation to the practice of teaching music and exemplifies, if you will, the practice of didactology. As a philosopher, and one who has worked at philosophy of science as well as philosophy of education, I became intrigued by the conceptual ground-clearing and ground-construction that Nielsen undertakes in his paper.I found the paper rewarding for two reasons. First, it is about music—at least I think it is about music, and music is about my favorite topic. Like many good works on aesthetic subjects, it seems to offer another way into a beloved yet ultimately mystifying domain and, thus, another glimpse into the unfathomable. Second, the paper offers a complex and rigorous analysis. I had fun wading through its parts and beginning to view them in relation to one another. I think that I have begun to understand not only the difference between didactics and didactology but also something about the contribution the latter might make.So to begin these remarks, let me offer a brief overview of some key points in the paper. I will then go on to raise a question or two with the hope that these will prompt Nielsen to further elaborate his ideas.To begin, Nielsen separates the topic of music pedagogy into two parts—the [End Page 95] normative and the descriptive. He defends both the study of theory and the study of practice as useful for understanding the subject of music pedagogy. He then defines the term "didactology" as "the theory of didactics, especially the theory of the content, aim, and rationale of education," and he defines "didactics" as planning and decision-making related to the practice of teaching. He tells us that didactology, though theoretical, is related to practice, that while it is descriptive rather than prescriptive it assumes values, that it "implies a view of science and the subject—the subject of music and the music itself." A didactological statement is a scientific statement and its truth is judged according to criteria for scientific truth. In summary, according to Nielsen: It is the task of and the object area of didactology in relation to the subject of music to describe, analyze, problematize, and develop intended, actual, or possible issues concerning music education as well as its conditions with special regard to the content, aims, and rationale of the education. Can the didactology of music be an independent science? The answer seems to be yes. As an illustration of the claim, Neilsen presents us with four levels of didactological reflection. The four levels, from top to bottom, are, fourth, reality (natura)—the "inner" and "outer" aspects—which refers to the experiences of hearing/understanding and performing the music; third, the musical phenomena (ars)—the music itself (the musical phenomena include, it seems, the social and existential contexts in which the music occurs); second, the theory that offers a disciplined or systematic explanation of the musical phenomena (scientia), that is, musicology (the theory envisions the musicology—the explanation of the musical phenomena—in relation to, for example, the theory and practice of teaching the music itself); and first, the didactic practices and didactological principles (didactica) that serve as the basis for determining "the content, aim, and rationale of teaching and learning music."Now despite the elegance of the typology here, I find myself wondering about two things. First, what is the subject of Nielsen's analysis? He tells us that... (shrink)

The purpose of this article is to show that Piaget's use of the equilibrium principle cannot explain the possibility of correct understanding. That is, it cannot explain the possibility of knowledge, as opposed to simple change in belief. To make the argument, I begin by describing Piaget's explanatory model, which is known as the equilibrium principle. I then argue that correct understanding, or knowledge of any x as a case of y, requires a concept of correctness, i.e., the recognition that (...) words and concepts apply under some conditions but not others. I try to show that because he uses the equilibrium principle as a basis for his explanation, Piaget cannot explain how a concept of correctness is acquired. Finally, I argue that to explain the possibility of knowledge, one must show how the conditions for word and concept application are determined by a community of language users. Again, I claim that Piaget's use of the equilibrium model precludes such an account. (shrink)

Der Übersetzer befindet sich im Spannungsfeld nicht nur zwischen den Sprachen, sondern auch zwischen den Kulturen. Die Beiträge nähern sich der Frage nach der kulturellen Dimension von Übersetzung sowohl epochen- als auch fachübergreifend an, wobei das Erkenntnisinteresse sämtliche Textsorten umfasst. Im vorliegenden Band wird die besondere Rolle der Übersetzung bei der Überschreitung kultureller Grenzen von unterschiedlichen Disziplinen aus erforscht. Neben Translationswissenschaftlern kommen auch Vertreter aus Literatur- und Sprachwissenschaft, Kunstgeschichte, Philosophie, Rhetorik und Musikwissenschaft zu Wort. Aus dem Inhalt: Vorwort der Herausgeber (...) Manfred Schmeling:Georges-Arthur Goldschmidt - Eine Würdigung Georges-Arthur Goldschmidt:Wie Grün Rot werden soll oder Die Metamorphose des Übersetzens I. Theoretisch-philosophische Fragestellungen Jörn Albrecht: Heidegger auf Französisch - die,Poststrukturalisten' auf Deutsch. Ein Fall von,verschränktem' Kulturtransfer Hervé Pasqua: Traduction et déconstruction Pierre Deshusses/Irène Kuhn: Der Übersetzer: ein Seiltänzer über dem Abgrund der Sprachen II. Historische Schwerpunkte Ursula Wienen: Jean-Jacques Rousseaus Briefe über die Botanik im Spiegel ihrer deutschen Übersetzungen. Ein Beitrag zur kulturellen Prägung der Fachübersetzung Fritz Nies: Vernetzung und Affinitäten. Deutsche Autoren in französischer Sprache, vor der Romantik Lieven D'Hulst: La culture allemande en France au début du XIXe siècle: analyse statistique des livres traduits entre 1810 et 1840 Hans-Jürgen Lüsebrink: "Lost in Translation" - Übersetzung und Exilerfahrung bei Eva Hoffman und Jacques Poulain III. Textsortenspezifisches Übersetzen Georgette Stefani-Meyer: Fonction et statut de la traduction dans le Journal des savants entre 1665 et 1714 Alberto Gil: Traduire la rhétorique. Rilke als Übersetzer des sermon L'Amour de Madeleine Jean-Claude Lejosne und Pierre Dimon: Problèmes de traduction de l'interculturalité dans l'expression du droit et la réflexion sur l'éthique: ambiguïté et désambiguïsation dans des domaines,sensibles' Michael Schreiber: Rhetorische Fragen in politischen Reden. Textsortenspezifik und Übersetzung IV. Formen medialen Transfers: Neue Medien/Intermedialität Vahram Atayan: Elektronische Übersetzungsbibliographien als translationswissenschaftliches Werkzeug: Eine exemplarische Studie anhand von thematischen Häufungen und funktionalen Elementen in den Titeln von Übersetzungen Französisch-Deutsch aus dem 16.-17. Jahrhundert Rainer Schmusch: "La vie est un voyage": Vertonter Text in Übersetzung - Lied und Oper als Kulturvermittler Herbert Schneider: Vertonter Text in Übersetzung oder Kann man Die Meistersinger von Nürnberg und Aristide Bruants A Batignolles übersetzen? Jean-Loup Korzilius: Le geste pictural et la question de l'origine dans l'oeuvre de Pierre Soulages et Karl Otto Götz Ramona Schröpf: Zur Übertragung von Kulturspezifika in der Filmuntertitelung In derselben Reihe als Band 1 bereits erschienen: Kulturelles Gedächtnis und interkulturelle Rezeption im europäischen Kontext. Herausgegeben von Eva Dewes und Sandra Duhem 2008 / XXIII, 678 S. / 113 Abb. / e 49,80 ISBN 978-3-05-004132-2. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 545 Haroutunian, would have balked at the notion that their " empiricism " could be abstracted from the christological and trinitarian confession 0£ the church. In general, it would seem that a genuinely " empirical" approach would seek to engage the actual truth claims of religious com· munities on their own terms-even when those claims conflict with historicist suppositions. Second, in so far as Dean thinks (...) there is a uniquely American reli· gious experience or style of thought, privileging that style seems a dangerous move indeed. Dean is not unaware of the dangers. He specifically denies that he is engaging in any form of " American exceptionalism " (p. 25) ; it is simply that an " appropriately American historicism, centering on American culture, would have a greater chance of suggesting practices that work for and are true for America " (p. 24). But I am skeptical that such disclaimers address the real problem. Near the very end of the book, Dean suggests that a modi· fied naturalism might lead to " a notion of God that was more genuinely American than anything earlier," culminating in the recognition that " American thought about God is really the thought of a national com· munity" (p. 144). Descriptively that may well be the case; but then the Christian theologian must seek norms elsewhere. History Making History does not show us how historicist insigh~ might be incorporated into ecumenical, trinitarian theology, but that does not mean the attempt will prove unfruitful. Meanwhile, this bit of philosophical tale-telling will hold the interest of readers theological and otherwise. JOSEPH L. MANCINA Yale University New Haven, Connecticut Medical Ethics: Sources of Catholic Teaching. By KEVIN D. O'ROURKE, O.P. and PHILIP BOYLE, O.P. St. Louis: Catholic Health Associa· tion, 1989. Medical Ethics: Common Ground for Understanding. By KEVIN D. O'RouRKE, O.P. and DENNIS BRODEUR. St. Louis: Catholic Health Association, 1989. Healthcare Ethics: A Theological Analysis. By KEVIN D. O'RouRKE, O.P. and BENEDICT ASHLEY, O.P. 3rd ed. St. Louis: Catholic Health Association, 1989. Sources of Catholic Teaching is a compendium of recent "official" statements by Roman Catholic ecclesiastical bodies on issues concern· ing medical ethics. Arranged alphabetically according to topics, this col- 546 BOOK REVIEWS lection of statements from the papacy, the Roman Congregations, and the conferences of Catholic bishops could prove to he a very helpful reference tool. It contains a brief introduction which seeks to explain the role of these statements in the Catholic moral theology and Catholic medical ethics, a table of contents of the statements included, and then the statements themselves. In most instances it does not contain the entire document or statement hut only excerpts therefrom. There are some weaknesses in this work. First, these statements are not self-explanatory; they are in need of interpretation and explanation in many instances. But the authors present only the bald text and do not offer any explanatory comments. They apparently presume that these statements are pellucid to the reader, hut this is an unwarranted pre· sumption. For example, clarifying comments should have been added to the statement from the Declaration on Euthanasia because the allocution of Pius XII about giving lethal doses of analgesia is not entirely clear. A second difficulty with this work is the brief and somewhat insubstantial introduction on conscience and the role these statements should play in the formation of conscience. This sort of work invites a substantial and extended commentary on the nature of moral judgments, the relationship of conscience to the natural law, and the authority of these statements. The authors note that not all of the official statements issued by various organs of the Church are of equal authority, hut they do not try to identify the specific authoritative status of the various statements they include in their work. The reader is thus left to his or her own devices to determine, for example, the relative weight of statements of the administrative hoard of the NCCB versus statements of state episcopal conferences. A still further problem is that some of the statements are of virtually no significant authority for Catholics. For example, the statement of the administrative hoard of the NCCB on AIDS is of questionable... (shrink)

Reprinted from the winter, 1966 issue of Religion in Life this little book contains essays by Nels Ferré, Charles Hartshorne, John Dillenberger, James C. Livingston, and Joseph Haroutunian. Ferré's article explores the strengths and weaknesses of Tillich's attitude toward the transcendent. He holds that much of Tillich's quarrel with traditionalistic theology was really a quarrel with substance metaphysics. Hartshorne examines Tillich's language especially his ascribing nontheological meaning to theological terms. Hartshorne insists that where terms like 'shepherd' and 'father' are (...) obviously symbolic, terms like 'absolute', 'relative', 'infinite', 'finite', 'contingent', 'necessary', 'omnipotent', etc. have no useful symbolic meaning but can only be understood literally. In this light he explores Tillich refusal to assert the "existence" of God. Dillenberger uses the fact that Tillich sees religion as the ultimate concern that "informs the heart of a culture" to show that for Tillich, theology cannot be done in isolation; there can only be theology of culture. Therefore, much of Tillich's work can be seen as building a theory of culture. Livingston writes on Tillich's christology and historical research. Haroutunian ends the book with a discussion of Tillich's dealings with the questions of being, finitude, and anxiety.--S. O. H. (shrink)