In this short conversation, I will engage Jonathan Chimakonam’s essay entitled “The knowledge Question in African Philosophy: A Case for Cogno-Normative Epistemology” published as the chapter four of [Atuolu Omalu: Some Unanswered Questions in Contemporary African Philosophy]. I will identify the major submissions of the essay and engage them critically with the aim of opening new vistas of thought. My method will be conversationalim. Keywords : Conversational philosophy, Jonathan Chimakonam, African philosophy, epistemology, cogno-normative.

This book provides much new thinking on the phenomenon of whole person education, a phenomenon which features strongly in East Asian universities, and which aims to develop students intellectually, spiritually, and ethically, to master critical thinking skills, to explore ethical challenges in the surrounding community and to acquire a broad based foundation of knowledge in humanities, society and nature. The book considers different approaches to whole person education, including Confucian, Buddhist, and Chinese perspectives, Western philosophy and religion and interdisciplinary approaches. (...) Overall, the book provides a comprehensive overview of whole person education, why it matters and how to implement it. Moreover, although the examples in the book are from East Asia, the discussion and the values involved are universal, important for the whole world. (shrink)

Our goal is to use prototype analysis to distinguish the folk or culturally held understandings of love, romantic love, and sex and to specify, from the obtained data, the semantic relationship among these three associated concepts. By considering the semantic distinctions between these three concepts, we come to an unintended insight: if romantic love is a socio-cultural universal it does not appear to have the same evolutionary history as love or sex and this may account for its somewhat ambiguous status (...) in the scholarly literature on romantic love. We demonstrate that, in the United States, sex, in and of itself, is seldom conceived of as a relationship while love and romantic love are primarily viewed as relational. Our findings, though preliminary, strongly suggest that romantic love is a synthesis of two evolutionary drives: love and sex. (shrink)

Glowacki offers many new directions for understanding and even eliminating the problem of war, especially creating positive interdependencies with out-group members. We develop Glowacki's intriguing proposition that in-group dynamics provide a route to peace by describing a prosocial motivational system, the caregiving system, that aligns individual interests and eliminates the need to use coercion to achieve mutually beneficial outcomes.

This discussion paper is drawn from a qualitative research project comparing the effect of special and ordinary schools on the lives of children, young people and their families. Special schools are recommended by health professionals who seldom know how ineffective these schools are. We question the beneficence and justice of health professionals' advice on education for children with disabilities and other difficulties. Cooperation with local education authorities (LEAs) plays a considerable part in the work of community paediatricians, clinical medical officers, (...) therapists and other health professionals encountering children with "special needs". The "needs" range from physical disability and sensory impairment to learning difficulties and emotional or behavioural difficulties. This cooperation involves routine administrative problems, but it raises broad ethical issues too, particularly in respect of current tendencies in state schooling towards the integration or inclusion of these children in mainstream schools and classes. (shrink)

While music education practice has moved towards greater diversity, the philosophy of music education remains rather Western-centric, with limited scholars drawing on philosophical resources beyond the West. This is problematic, as a truly inclusive approach to music education ought to embrace multiple philosophical voices. In this paper, we examine a quartet of approaches (that is, world philosophy, multiculturalism, internationalization, and decolonization) that scholars in academic philosophy have used to tackle the lack of philosophical diversity and argue that they have limited (...) applicability to music education. We then forward what we term a “multi-philosophical” approach to music education, one that takes into consideration diverse philosophical sources regardless of their political, cultural, national, racial, gender, or any other divisional association. Through this approach, music education philosophy moves towards “boundarylessness” while maintaining, evolving, and affirming individual identities, with philosophia advancing from a “love of wisdom” to a “love of all wisdoms.”. (shrink)

Planning of effective responses to the recent resurgence of tuberculosis in the United States, and particularly in New York City, requires review of our knowledge of the factors that led to the decline of tuberculosis in the U.S. and other countries during the nineteenth and the first three-quarters of the twentieth century, and the recent changes in these same factors and the rise of new factors that have contributed to its resurgence. Because the analysis of the impact of all of (...) these factors in both the remote and the recent past is controversial, it is important to use a well-defined framework to organize the analysis. The framework we will use is shown in Table 1. To the classic epidemiologic triad of Agent, Host and Environment it adds the category of Health Services. In this paper we redefine both the classic and new categories using current disciplines and concepts applicable to tuberculosis. (shrink)

Regulation theories focus primarily on the behavior of regulatory agencies. In this article, the authors elevate the level of analysis to study the disputes these agencies address. This change of analytic level has two advantages. First, it highlights the importance of other forms of dispute resolution. Second, it provides for specific dispute resolution strategies. The article uses systems and behavioral theories as the underpinnings of a broad model of societal regulation that offers strategies for avoiding and managing societal disputes.

Research examining non-suicidal self-injury (NSSI) in daily life has grown substantially; thus, it is essential in conducting ecological momentary assessment (EMA) research with individuals who self-injure to follow important ethical guidelines. Given the challenges faced by researchers in monitoring, assessing, and responding to risk among those who self-injure, further guidance and research is warranted in informing best-practices for conducting EMA research examining NSSI. We suggest ethics-based approaches to professional competence, responding to and monitoring risk, and ensuring inclusive and representative approaches (...) to NSSI research in daily life. Related empirical and practical issues in need of further investigation are discussed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response to Eva Alerby and Cecilia Ferm, “Learning Music: Embodied Experience in the Life-World”C. Victor FungThe authors' choice of using phenomenology as a foundation of their inquiry is appropriate and appealing. They have, to a great extent, achieved their goal to explain music learning from a life-world approach. Descriptions of absolute musicality and relativistic musicality in the opening paragraphs remind me of the good old "nature versus nurture" (...) argument. Do the authors intend to relate musicality to musical ability or aptitude as defined by psychologists? If musicality is "the ability to make something of one's own," does it mean that the authors have taken on a relativistic view and believe that musicality can be acquired?At the onset of the essay, musicality is described as emotional or cognitive phenomena. I would be interested to know what role a psychomotor phenomenon plays in musicality. The authors later describe "motor knowledge" in the context of Merleau-Ponty's "maximum grip." Does it mean that "motor knowledge" or "maximum grip" in music is outside the realm of musicality?I have attempted to follow the authors' logic in answering the question: What is learning of music? The authors postulate that "knowledge does not always, and not in any way automatically, become exactly the same as the learning situation aimed for" and that "the aim of music education is to produce music knowledge." These propositions lead me to believe that the learning of music occurs in experiencing all types of musical activities, regardless of the musician's level of proficiency. In all types of musical activities, including different performances of the same repertoire by the same performer, the musician would find new knowledge that is being produced in his/her body. Therefore, I agree with the authors in that "bodily experience is the foundation for learning."I would like to respond to the issue of whether music learning occurs within [End Page 206] or outside of the human being. I enjoy reading how the authors borrow Merleau-Ponty's analogy of the blind man and his stick. They put it so beautifully that "the piano becomes an extension of the pianist's body, and the pianist can 'feel' its limitation." This leads me to ponder if there could be further extensions beyond the physical piano. We know that pianists make the strings in the piano vibrate through a lever mechanism. These vibrations travel through the air and arrive at the audience's ears. Then the vibrating energies are transmitted as electrical energies in the audience's nerve cells. The audience in turn may behave differently after such a complex transmission of energies at a performance. My question is: Is there an end to the "extension" of a musician's body? If so, where should it end? There is no doubt that the pianist relates to the world and learns about the world through the piano. Could the pianist learn about the world through the vibrations that the piano strings generate, through the air, and through the audience's hearing mechanism, brain cells, and behaviors? Is this what the authors meant by "the human ego is boundaryless and cannot be localized, and the ego is immanent in the whole system"? Regardless of how far the "extension" goes, how do we know if an "extension" has occurred? How can we validate an "extension" of a musician's ego"?It seems to me that the authors' discussions have focused on the tactile extension of the body. If the body can be extended like the stick for the blind man, would the air surrounding the blind man, including its smell, temperature, humidity, wind, and sound, be his extension too? When this question is transferred to a musician, would the total context of the musical event be the musician's extension of the body too? By "total context," I mean the cultural context, the environment (smell, temperature,...), and the people in the musical event.We are certain that music learning takes place when experiences and knowledge are incorporated in the body. We still have not solved the problem of whether music learning occurs within or outside of the human being, because the boundary of the... (shrink)

Why does symbolic communication in humans develop primarily in an oral medium, and how do theories of language origin explain this? Non-human primates, despite their ability to learn and use symbolic signs, do not develop symbols as in oral language. This partly owes to the lack of a direct cortico-motoneuron control of vocalizations in these species compared to humans. Yet such modality-related factors that can impinge on the rise of symbolic language are interpreted differently in two types of evolutionary storylines. (...) 1) Some theories posit that symbolic language originated in a gestural modality, as in “sign languages”. However, this overlooks work on emerging sign and spoken language showing that gestures and speech shape signs differently. 2) In modality-dependent theories, some emphasize the role of iconic sounds, though these lack the efficiency of arbitrary symbols. Other theorists suggest that ontogenesis serves to identify human-specific mechanisms underlying an evolutionary shift from pitch varying to orally-modulated vocalizations (babble). This shift creates numerous oral features that can support efficient symbolic associations. We illustrate this principle using a sound-picture association task with 40 learners who hear words in an unfamiliar language (Mandarin) with and without a filtering of oral features. Symbolic associations arise more rapidly and accurately for sounds containing oral features compared to sounds bearing only pitch features, an effect also reported in experiments with infants. The results imply that, beyond a competence to learn and use symbols, the rise of symbolic language rests on the types of signs that a modality of expression affords. (shrink)

We reflect on Dr. Iserson’s article in this journal, in which he suggests that clinicians must “shove” patients towards appropriate care. While recognizing that overt clinical guidance is part of care, we suggest that its use should be tempered by the guidance’s responsiveness to the human and emotional experience of each patient.

Singles are an understudied yet growing segment of the adult population. The current study aims to expand the lens of relationship science by examining the well-being of unpartnered, single adults using latent profile analysis. We recruited singles closely matched to the United States census for an exploratory cross-sectional survey using five variables that strongly predict well-being. All five variables significantly predicted life satisfaction for the full sample. Latent profile analyses detected 10 groups of singles. Half of the profiles were happy (...) and half of the profiles were unhappy. Each profile had its own unique patterns relating to personal relationships, self-esteem, and personality traits. The happiest profile had the best relationships, self-esteem, and personality, while the unhappiest profile had the worst relationships, self-esteem, and personality. The profiles in between these two extremes had more nuanced patterns. For example, one relatively happy profile in the middle had high friendship satisfaction but low family satisfaction, while an adjacent profile showed the opposite pattern. Overall, singles who had positive relationships—both with themselves and others—were happiest. (shrink)