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When someone encounters an explanation perceived as weak, this may lead to a feeling of deprivation or tension that can be resolved by engaging in additional learning. This study examined to what extent children respond to weak explanations by seeking additional learning opportunities. Seven‐ to ten‐year‐olds (N = 81) explored questions and explanations (circular or mechanistic) about 12 animals using a novel Android tablet application. After rating the quality of an initial explanation, children could request and receive additional information or (...) return to the main menu to choose a new animal to explore. Consistent with past research, there were both developmental and IQ‐related differences in how children evaluated explanation quality. But across development, children were more likely to request additional information in response to circular explanations than mechanistic explanations. Importantly, children were also more likely to request additional information in direct response to explanations that they themselves had assigned low ratings, regardless of explanation type. In addition, there was significant variability in both children's explanation evaluation and their exploration, suggesting important directions for future research. The findings support the deprivation theory of curiosity and offer implications for education. (shrink)

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The Anthropology of Sport and Human Movement represents a collection of work that reveals and explores the often times dramatic relationship of our biology and culture that is inextricably woven into a tapestry of movement patterns. It explores the underpinning of human movement, reflected in play, sport, games and human culture from an evolutionary perspective and contemporary expression of sport and human movement.

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NOTE Special Title: PAPERBACK OUT OF PRINT 1/22/99 This book is about the relationship between blackness, ethnicity, and speed. It is an in-depth ethnographic and anthropological study of a population of collegiate sprinters, constructed upon a formal model of ethnic and cultural identity which sees social interaction, expressed in the order and arrangement of social identities, as a means of establishing social networks through universal or cognitive rules.

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This edited collection uses critical theory in order to understand the rise of the Alt-Right and the election of Donald Trump—and, in doing so, to assert the necessity and value of various disciplines within the humanities. While neoliberal mainstream culture has expressed shock at the seemingly expeditious rise of the Alt-Right movement and the outcome of the 2016 United States presidential election, a rich tradition of theory may not only explain the occurrence of this “phenomenon,” but may also chart an (...) alternative understanding of the movement, revealing the persistence of right-wing populism throughout the twentieth and twenty-first centuries. Though the humanities have seen themselves undervalued and under attack in recent years, the historical and cultural contextualization of the current moment via theory is a means of reaffirming the value of the humanities in teaching the ever-important and multifaceted skill of critical literacy. This book re-affirms the humanities, particularly the study of literature, theory, and philosophy, through questions such as how the humanities can help us understand the here and now. (shrink)

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Kant’ın teorik akla getirdiği sınırlamayla metafiziği bilginin konusu olmaktan çıkarma iddiası modern dönemde gerçekleştirilen fikri faaliyetleri derinden etkilemiştir. Kant düşüncesinin daha ileri boyutlara taşınması mantıkçı pozitivizm gibi ekollerde metafiziğe dair önermelerin ve bu önermelerin temel kavramı olan “tanrı” teriminin anlamsız kabul edilmesi sonucunu doğurmuştur. Mantıkçı pozitivistlerin bu iddialarına karşın din felsefesi alanında “tanrı” teriminin gönderimi bir problem olarak tartışılmakta ve modern gönderim kuramlarıyla tanrıya gönderimde bulunabilmenin yani onu adlandırabilmenin imkânı soruşturulmaktadır. Bu makalenin amacı, tanrıya gönderim meselesinin tartışıldığı çalışmalardaki iki temel (...) eksikliği gidermektir. Konuyla ilgili çalışmalarda, ya tümel bir kavram olan tanrı kavramı veya Hristiyanlığın ve Yahudiliğin tanrısına gönderim imkânı soruşturulmuştur. Ancak özel bir ad olan “Allah” lafzı inceleme kapsamına dahil edilmemiş ve İslam düşüncesinin konuya yaklaşımı göz ardı edilmiştir. Bu makalede, zikredilen eksikliği giderme amacıyla Fahreddin er-Râzî ve Nâsırüddîn el-Beyzâvî’nin “Allah” adına dair açıklamaları ele alınacaktır. Tanrıya gönderim/tanrıyı adlandırma tartışmalarında karşımıza çıkan ikinci eksiklik ise modern gönderim kuramlarının metafiziksel arka planlarının dikkate alınmıyor olmasıdır. Çalışmamızda tanrıyı adlandırma noktasında imkân olarak görülen betimsel gönderim kuramı ve nedensel gönderim kuramının Kant düşüncesi ile irtibatına dikkat çekilecek ve onların klasik delaletiyle Allah’ı adlandırmada yeterli olamayacağı iddia edilecektir. (shrink)

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Feldman and Levin present a model for movement control in which the system is said to seek equilibrium points, active movement being produced by shifting frames of reference in space. It is argued that whatever merit this model might have is limited to an understanding of “the how” and not “the why” we move. In this way the authors seem to be forced into a dualistic position leaving the upper level of the proposed control hierarchy “floating.”.

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User participation is a critical ingredient for relevant technology development, whether in agriculture or industry. This has long been recognized in private sector R&D firms. In most public sector agricultural research organizations in developing countries, however, systematic involvement of farmers, especially poor farmers, in research has been weak. These farmers are rarely powerful or well organized enough to bring pressure to bear on government agencies to respond to their needs and priorities. Farmer-responsive research methods, such as on-farm research, farming systems (...) research, and farmer participatory research, have been introduced into research organizations to compensate for the lack of mechanisms for bringing farmers' views into the formulation of research priorities and agendas. The impact of these approaches in achieving this objective, however, has been less than hoped for.Insufficient attention to the political and institutional dimensions of developing client-responsive research is a major reason for this lack of impact. To bring about permanent change, farmer-responsive research methods need to be reinforced by changes in the balance of power between research and its clients and in the constellation of decisionmakers responsible for formulating research agendas. Participatory planning methods applied at the level of research programs provide new opportunities for involving farmers in decision-making about program priorities and for systematically incorporating information about client's needs. Recent experiments with strengthening farmers' associations and linking them with research organizations suggest new opportunities for increasing farmers' ability to express demand, act as an external pressure group, and serve as viable partners with research organizations. (shrink)

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The problem of leaders and followers is a famous one in intellectual history. Marx once remarked wryly that he was not a Marxist. Dostoevski and Kierkegaard, in mordant moments, saw Christians severed from Jesus. What was the relation between Confucius (551-479 B.C.), an ineffective political adviser in a disintegrating feudal society, and the enormously influential Confucianists in the later highly organized bureaucratic imperial regimes?

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Dieses Buch konzipiert Virtualität in Anlehnung an Gilles Deleuze nicht im Gegensatz zu Realität, sondern zu Aktualität und verknüpft dieses Verhältnis mit den Begriffen von Medium und Form bei Niklas Luhmann. Sand fungiert dann als metaphorisches Modell für Virtualität, da er besonders 'medial', d. h. offen für die Bildung und Auflösung von Formen ist. Diese Prozesse werden inkl. ihrer Implikationen in Literatur, Theorie und Kunst untersucht.

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In the early 1950s Grant McConnell, Jr., called for a political adjudication of our environmental and political visions. He pointed out the arbitrary nature of Gifford Pinchot's noble-sounding formula (“The greatest good for the greatest number over the longest time”), noting that such a determination depended on whom you asked. No technocrat can determine the greatest good on the basis of some secret expertise or privileged knowledge. We need to resolve our disparate visions of the uses of nature and human (...) beings politically, without recourse to privileged knowledge.But does such a political adjudication imply the unimpeded domination of the will of the majority? Not necessarily, because there is no overall majority for a total “bundle” of policies and programs — these must be horse-traded and haggled over on the basis of shifting coalitions. Yet, can it not be argued that even so, some very deeply held values of minorities will be trounced and trampled? It would be dishonest not to admit to such a danger. What we must do is try to define and develop a workable conception of baseline human rights that will be inviolable by the will of temporary majorities, and this itself is a tenuous political process which we have only just embarked on in recent times.The danger of Valentin Rasputins, Vernadskii cultists, and Deep Ecologists everywhere is that they are arguing from privileged knowledge. “We know what is really best for you, what will cure you,” they assert. They alone know the distinction between natural harmony and disorder, social health and corruption, pollution and purity, alienation and unity. They do not recognize the social construction of their ethical beliefs and political visions; they absolutize their individual truths. They may be right, but what if they are not...?It is therefore all the more important for those of us who wish to preserve a maximum of biotic and human diversity for our-selves and for future humans (and nonhumans) to be explicit about the moral and political agendas we embrace. The soundest way for us to prevail is to persuade our neighbors on this planet that our visions have something of value for them, too. We must keep in mind the fact that in a world where there exists more than one fanaticism, peaceful coexistence is in principle impossible.And if fanaticisms, including ecological ones, are the products of the fear or the fact of material, cultural, or spiritual dispossession, then we must work harder to make a world in which each of us and our interests are treated with equal respect. We cannot get there through the tainted means of absolutizing individual truths.Aldo Leopold, in his testament Sand County Almanac, as much as called for a new myth, for us to “think like a mountain.”57 He called for a new myth because he believed that humans were dangerous (to ourselves, first of all, and to the planet), and that inculcating a myth was the only way to effect a deep behavioral change on a massive enough scale to save the situation.58 It is my belief that myths are often more dangerous than the situations they seek to remedy. We need to cultivate a taste of de-mythologizing, of making our lives more self-aware. We need to become aware of our needs and our value preferences and to take responsibility for them as individual preferences. Then we will be in a good position indeed to respect and compromise with the preferences of our neighbors all around this planet, just as we would have them respect and compromise with ours. *** DIRECT SUPPORT *** A8402064 00005 *** DIRECT SUPPORT *** A8402064 00006 *** DIRECT SUPPORT *** A8402064 00007. (shrink)

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From time to time the figure of Tenes or Tennes, the eponymous hero of Tenedos, intrudes itself into discussions of larger matters connected with Greek religion, usually in order to lend support to some imaginative theory. As one of the latest examples might be instanced Dr. A. B. Cook's Zeus II., pp. 654 sqq. It is as well, however, to be certain as to the precise evidential value which attaches to the stories about Tenes before employing them to buttress further (...) hypotheses. A little intensive study of these traditions will therefore not be unprofitable, even if the result should be almost wholly negative. For in that event wemay be spared the trouble of placing much reliance upon edifices erected upon sand. (shrink)

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None of the three worlds within the field of professional piano playing has adequately confronted the problem of pain, partly because its causes and treatment could be easily assigned to another world. The medical world could blame pain on “misuse”; the virtuoso world on lack of “genius” or “hard work”; the pedagogical world on “bad teaching” or “lack of talent.” Each world, for its own reasons, has managed either to skirt the problem of pain outright or to develop techniques and (...) languages that fail to offer general remedies, or worse, exacerbate the amount of pain pianists endure. In the meantime, market competition in a shrinking concert market has increased, together with audience dependence upon charismatic virtuosity. The more compact virtuoso world, populated by ever larger numbers of hopeful pianists, creates intense competition in which the causes stimulating pain multiply. A number of factors have inhibited both the private and public acknowledgment of pain. First, there are the demands of maintaining a professional career as a pianist. It has been difficult if not impossible for concert artists to admit they are in pain, because it would threaten their careers. Second, there is the romantic image of pain: the belief that pain is necessary and inevitable in order to be a virtuoso. This factor is related to a culture of mastery (or masculinity): the ideal of a stoical master in control of his body, able to surmount such mundane obstacles as pain. Byron Janis “recounted instances in which the pain was so intense as he started to warm up that he could not imagine enduring the performance. But after a few minutes it went away. ‘You just play through it,’ he said, “and this is what kept happening” (, ibid.). Third, the emotional identification of the young prodigy with their teacher; the belief that the teacher is giving the young pianist a precious skill, potential career as an artist, and would not allow unnecessary pain. Psychologically it is difficult to challenge teaching maxims that lead to discomfort. Instead, musicians in pain blame themselves. Complementary factors are leading to a growing ability to acknowledge pain. First, what might be called a “culture of femininity” emphasizing awareness of the body may be increasing. It is interesting to speculate whether women teachers are more likely than male teachers to emphasize that playing should be “comfortable.” Are women pianists less likely to suffer pain than male pianists because of less commitment to the ideal of control, power, and mastering pain? Second, the rise of the world of performing-arts medicine itself provides a refuge, a safe place where pain can be legitimately acknowledged. Medicalization takes pain out of the virtuoso world and “neutralizes” its emotional and professionally charged character, whether or not the doctors have solutions. Third, the diffusion of awareness that pain is not one's individual problem, as such examples as Gary Graffman and Leon Fleisher have become publicly acknowledged. However, once acknowledged, there may be a contagion effect. Is it possible that the reported incidence of pain is a result of a kind of “mass hysteria”? This possibility raises a knotty methodological issue: How much can we trust subjective reports of pain? Once people are asked if they have physical problems, they may become aware of them. Or, the individual may “discover” or “remember” an analog to parental or teacher abuse. Such an attempt to explain away the discovery of widespread pain as hysteria seems highly unlikely. If injuries to hand and arm can be shown to be caused by keyboards, not just pianos, but computers too, then legal institutions may get involved in this complex story. Here we are dealing with a future possibility, but an ominous one. Repetitive stress injury (RSI) has been charged by persons suffering pain after long hours on the computer, and more than 2,000 suits have been filed against makers of computer equipment. This issue is so new there is no scholarly literature on the topic. Our information is derived from, 24 October 1994, 61. A few months later, plaintiffs lost a suit against IBM and Apple Computers claiming that “computer keyboard makers should be held liable for repetitive stress injuries such as carpal tunnel syndrome, which most experts agree have no single cause.” Attorneys for the plaintiffs intended to appeal (, 12 March 1995). The U.S. Occupational Safety and Health Administration in October, 1994, announced a plan for rules that would “make it harder for employers to claim they didn't know about the problem.... For the delicate muscles and tendons in the fingers and wrists, rapidly pushing buttons [or piano keys] thousands of times an hour can be just as stressful [as driving screws or slicing carcasses in a meat-processing plant].” The Time magazine article blithely explains the consequences of these stresses as creating “tiny tears in the muscles and tendons, which become inflamed. If the tissues aren't given time to heal properly, scarring can occur.” This issue is so new there is no scholarly literature on the topic. Our information is derived from, 24 October 1994, 61. A few months later, plaintiffs lost a suit against IBM and Apple Computers claiming that “computer keyboard makers should be held liable for repetitive stress injuries such as carpal tunnel syndrome, which most experts agree have no single cause.” Attorneys for the plaintiffs intended to appeal (, 12 March 1995). That the hand motions required for the piano and computer keyboards are essentially the same, in terms of body physiology, has been finally realized. A book giving concrete instructions on how to “play” both types of keyboards safely and efficiently was published in 1995, although the author, a concert pianist, focusses upon computers, with an accurate eye on a far bigger market for the book. The author, concert pianist Stephanie Brown, describes the “dangerous angle” (which piano pedagogue Dorothy Taubman labels “twisting”), and several other fundamental mistakes in holding and moving the hands (“clawing,” “scratching,” “curling”). Brown has codified a number of principles about hand position and movement which are beginning to be regarded as “common sense” among piano pedagogues. The book received enthusiastic blurbs on the cover from several neurologists and hand therapists, including Dr. Frank Wilson (cited earlier). See Stephanie Brown, (New York: Ergonome Publishers, 1995). It is curious in a society like ours that technical solutions have not been explored at all as a cure for pain. Interviews with members of manufacturing companies at the National Conference on Piano Pedagogy in October, 1994 indicated that there is practically no work being done in this area. Even though certain technological solutions readily present themselves (as they do in the computer industry, for example), having to with changing the physical arrangement of the keyboard, nothing has been seriously considered. Several alternative keyboards have been invented, but none has been adopted. Dr. Otto Goldhammer, for example, invented exchangeable keyboards, with five different widths of keys, to be used in music schools so that “every pupil plays on a keyboard fitted to his hands” (Gat,, 272). Neither have pedagogical learning routines in electronic keyboards reached the sophistication that is now technically possible. This lack is fortunate (and perhaps not accidental) because Steinway and Baldwin might become subject to suits on exactly the same grounds as IBM has become liable. If pain is still slipping through the cracks among the various worlds constituting the field of professional piano playing, it is because in each of these worlds there are forces at work either producing pain or explaining it in individualistic terms. The pervasive experience of pain is an unintended consequence of the mutual actions of the institutions involved in creating and propagating piano music in our culture. Unintended consequences put stubborn difficulties in the path of change precisely because there are no concrete intentions or interests at stake that are producing the problem. As the examples above show, however, the mere recognition of pain as a reality pushes for a mutual opening up and interaction among these only partially overlapping worlds. If the issue of pain among pianists becomes forcibly raised - well beyond academic discourse and professional “interest groups” - in the broad community of piano playing and the even broader realm of the media, each of these institutional worlds faces deep challenges. At this moment it is impossible to know what might happen if the issue of pain is finally confronted as a joint problem for these social worlds. Within physiological limits, the issue is whether knowledge exists or can be acquired about how to play the piano in a way that will minimize the occurrence of pain. In response to the discovery of widespread pain, some actions are indeed being taken. Professor Gail Berenson, Ohio University, in a private communication (January 3, 1995) says that “several universities [are] incorporating new courses into the music curriculum that teach musician wellness strategies in a preventative effort.” She directed a workshop on “Comfort in the Performance Spotlight” in June, 1995, with faculty members Dr. Thomas Mastroianni of Catholic University of America (a teacher of a “wide range of courses dealing with musician wellness”) and Dr. Richard Norris, Medical Director of the National Arts Medicine Center. We might note that a recent addition to the repertoire of interest groups on the internet is one called “sorehand,” headquartered at the University of California at San Francisco, which is accessible by the following command: listserv@ucsfvm. ucsf.edu. In the message area one writes: subscribe sorehand [enter your name, no brackets]. We have been concerned with the institutional and individual processes that both cause pain and stand in the way of obtaining a suitable cure for injured pianists. As we have shown, the institution with which pain is traditionally associated in our culture - medicine - plays only an accompanying part in this story. As David B. Morris notes in his recent work on the cultural embeddedness of pain. “Certainly we can take comfort in assuming that pain obeys the general laws of human anatomy and physiology that govern our bodies... however, the culture we live in and our deepest personal beliefs subtly or massively recast our experience of pain. The story of how our minds and our cultures continuously reconstruct the experience of pain demands that we look beyond the medicine cabinet.” David B. Morris, (Berkeley: University of California Press, 1991), 2. For the sociologist, what is most theoretically and substantively compelling about the relatively esoteric tribulations of pain-ridden performing artists is precisely how, within the experience of emotional and physical distress, deeply individual physical states and emotions cannot be separated from institutional pressures and constraints. And not only does the scourge of pain among pianists shatter the dichotomy of individual versus institution, it also provides a palpable example of how pain in our culture exists in the shadow of multiple social worlds. An interesting and important topic for study would be a comparison of the conditions under which pianists suffer pain with similar or different conditions for other occupations that require repetitive and stressful motions of the body: dancers, skiers, swimmers, and boxers, to name a few. Some of the same problems of linking pedagogical techniques with the incidence and causes of injury exist for sports: “... a direct link between injury and training methods is seldom made.” See William A.Sands, et al., “Women's gymnastic injuries: a 5-year study,” 21/2 (March, 1993): 271. For a study of boxers with a similar theoretical framework to ours, see, for example, Loïc Wacquant, “The pugilistic point of view,” 24/4 (August 1995). (shrink)

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Kohlberg basamakları çerçevesine uymayan ahlâkî yargı sıklıkla geçiş basamaklarında değerlendirilmektedir. Bu konuların bir denge basamağında olmayıp, daha çok iç çatışma düzeyinde oldukları farz edilmektedir. Bu makalede, sözü edilen görüşe karşı çıkılmakta, 4 1/2 yargısının diğer herhangi bir ahlakî yargı tipinden daha tutarsız olmadığı ve Basamak 4 1/2'un ayrı bir basamak olarak kabulü gerektiği savunulmaktadır. Bu kabul ancak; ahlakî biliş mimarisinde ayrı bir köşe taşı olarak Basamak 4 1/2' u içine alan yeni bir basamak sınışandırması çerçevesi içinde mümkün olacaktır.

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R. Kevin Hill argues that while Walsh is correct in urging caution regarding Rand's polemical characterizations of Kant, interpreting her charitably reveals surprising insights into the underlying structure of Kant's thought. Rand's objections to Kant's epistemology, psychology and metaphysics are truer to Kant's intentions than revisionist attempts to save him from himself. Her objections to Kantian ethics contain promising critiques of both Kant's rational reconstructive-methodology and his misuse of the concept of agent-neutral reasons. Lastly, though she paints too broadly in (...) her account of Kant's influence, two questionable tendencies in contemporary thought are traceable to him. (shrink)

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Among Plato's later dialogues, the _Parmenides_ is one of the most significant. Not only a document of profound philosophical importance in its own right, it also contributes to the understanding of Platonic dialogues that followed it, and it exhibits the foundations of the physics and ontology that Aristotle offered in his _Physics_ and _Metaphysics _VII. In this book, R.E. Allen provides a superb translation of the _Parmenides_ along with a structural analysis that procedes on the assumption that formal elements, logical (...) and dramatic, are important to its interpretation and that the argument of the _Parmenides_ is aporetic, a statement of metaphysical perplexities. Allen's original translation of and commentary on the _Parmenides_ were published in 1983 to great acclaim and have now been revised by the author. (shrink)

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Topic of the book is the project by Francis Bacon, a philosophical plan of the great instauration.

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Artikelen over de opvattingen binnen verschillende religies en wereldbeschouwingen over de aard en oorsprong van het kwaad.

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