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Autism spectrum disorders reduce one’s ability to act appropriately in social situations. Increasing evidence indicates that children with ASD might ignore nonverbal social cues that usually aid social interaction because they do not recognize or understand them. We asked children with ASD to color an augmented reality coloring book to teach them how to recognize and understand some specific social signals and to ignore others. ARCB materials teach children to recognize and understand social signals in various ways. They can, for (...) example, view 3D animations of the ARCB materials on a tablet computer. Thus, the ARCB can be used to help children with ASD focus their attention on the meaning and social value of nonverbal behaviors in specific social situations. The ARCB has multiple functions: it extends the social features of the story, and it restricts attention to the most important parts of the videos. Single-subject research with a multiple-baselines across-subject design was used in this study. After five weeks of ARCB training intervention, all 3 participants’ scores rose significantly and dramatically during the intervention phase, and remained significantly higher in the maintenance phase than at baseline. We conclude that coloring pictures of social situations may help children with ASD recognize and better understand these situations. (shrink)

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Democracy may contribute to friendly attitudes and positive attitudes toward outgroups (i.e., outgroup tolerance) because members of democratic societies learn to exercise their rights (i.e., cast a vote) and, in the process, listen to different opinions. Study 1 was a survey study with representative samples from 33 countries (N = 45, 070, 53.6% female) and it showed a positive association between the levels of democracy and outgroup tolerance after controlling for gender, age and the rate of immigrants influx from 2010 (...) to 2013. Study 1 demonstrated that members in countries with higher political participation and civil liberty showed greater tolerance toward immigrants. In Study 2, we conducted an experimental study in Taiwan (N = 93, 67.7% female) to further examine two potential mediators (opinion sharing and voting) of the effect of democratic system on tolerance toward outgroups (i.e., attitudes toward mental patients) after controlling for gender and age. We found that when individuals were allowed to share opinions and vote, they had the highest positive other-oriented emotions toward mental patients, which in turn led to greater tolerance toward outgroups compared to those who were not allowed to share opinions or vote. In general, these results demonstrated that the democratic system plays a critical role in increasing outgroup tolerance. Limitations of the two studies and implications regarding opinion sharing, voting, democratic systems, and effects on outgroup tolerance are discussed. (shrink)

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Background: People in both Taiwan and China originally descended from the Han Chinese, but the societies have been separated for approximately 38 years. Due to different political systems, variations exist in healthcare and nursing education systems in Taiwan and China. Objective: The purpose of this study was to examine the professional values of nursing students in Taiwan and China. Design: A cross-sectional design was applied in this study. The Nursing Professional Value Scale–Revised was used to measure the professional values of (...) the students. The questionnaire was distributed to eligible undergraduate students in a classroom setting. Ethical considerations: This study was approved by the Institutional Review Board at the first investigator’s university. Participants were informed that completion and return of the questionnaire was voluntary, and confidentiality was ensured by keeping the responses anonymous. Participants: A convenience sample included 292 Taiwanese students and 654 Chinese students. Findings: A total of 11 individual Nursing Professional Value Scale–Revised items showed significant differences between the two groups. These results reflect the differences in the perceived importance of these items between the groups. There was no significant difference between the two groups in the mean overall scores for the Nursing Professional Value Scale–Revised (p =.766) and three subscales (all p >.05). Conclusion: There are some differences in professional values between nursing students in Taiwan and China. Given the increasingly frequent and close interactions between Taiwan and China and the globalization of nursing, understanding these differences may help nursing educators identify students’ perceptions of their professional values and support the development of strategies to improve weaknesses in professional values. (shrink)

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The American philosophical tradition is often portrayed as a genteel tradition that is committed to democracy and the incremental expansion of democracy through suasionist means. In an attempt to complicate this narrative, the author articulates the basic features of Leonard Harris’s insurrectionist ethics, then attempts to locate this insurrectionist ethics in the work of Henry D. Thoreau. It is argued that this insurrectionist ethos is a fecund addition to the American philosophical tradition and that insurrectionist character traits and modes of (...) comportment offer appealing resources to those faced with oppression and hegemony. (shrink)

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Little is known and understood about ethics management or the development of formal, systematic, and goal-directed initiatives to improve ethics in the public relations workplace. This study found little ethics training and written guidelines in the public relations workplace. Organizational ethics initiatives are poorly communicated to practitioners and rely mostly on punitive restraints with little reward for ethical behavior. For many practitioners, ethics is not learned through workplace ethics initiatives but rather is mostly informed by external influences including personal values, (...) family upbringing, and professional work experiences. (shrink)

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Communication programs seek to cultivate students who become professionals not only with expertise in their chosen field, but also ethical awareness. The current study investigates how exposure to ethics instruction and internship experiences may influence communication students’ ethical perceptions, including ideological orientations on idealism and relativism, as well as awareness of contemporary ethical issues related to social media and artificial intelligence (AI). The effects were also assessed on students’ support for general uses of AI for communication practices and adoption of (...) generative AI, specifically ChatGPT. The survey results based on a student sample in Taiwan show that internship experience is more significant than ethics instruction on swaying ethical perceptions and behavioral inclinations of adopting AI applications. Adding to the limited body of knowledge on the effect of ethics education and internship programs, the findings also offer insights for how communication education can address emerging ethical challenges brought by new technology. (shrink)

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Abstract:This essay examines the experiences of three 19th-century African American travelers to Greece—David Dorr (1852), Frederick Douglass (1887), and John Wesley Gilbert (1890–1)—using evidence from their letters, diaries, and published writings. The essay shows that although each traveler's unique personal perspective shaped his response to seeing the ancient sites and monuments of Greece, all three men responded most deeply to a site connected with Greece's Christian heritage: the Areopagus or Mars Hill, where according to 19th-century understanding the Apostle Paul had (...) spoken the words recorded in the Book of Acts. (shrink)

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Threshold public good games with binary contributions and without rebates or refunds embody both the incentive to free-ride and the risks of non-provision and wasted contributions. We investigate the implications of heterogeneity in strategic sophistication in this context, focusing on the cognitive hierarchy model. We find that the contribution of the initial strategic level (i.e., level-1) is crucial for the provision of the public good. We furthermore demonstrate that a higher average sophistication among a group of players does not necessarily (...) lead to a higher probability of provision. Finally, we find that it would be easier to provide the public good for larger groups if the average sophistication is lower. (shrink)

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Moral thinking and communication are critical competencies for confronting social dilemmas in a challenging world. We examined these moral competencies in 70 college students and graduates from Taiwan, the United Kingdom, and the United States. Participants were assessed through semi-structured written interviews, Facebook group discussions, and a questionnaire. In this paper, we describe the similarities and differences across cultural groupings in (1) the social issues of greatest importance to the participants; (2) the factors influencing their approaches to thinking about social (...) issues and communicating with others; and (3) the characteristics of their moral functioning in terms of moral awareness, moral judgment, moral discourse, and moral decision-making. (shrink)

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The modern way of life is highly dependent upon the production of goods by industrial organizations that are in turn dependent upon their workers for their ongoing operations. Even though more than a century has passed since the dawn of the industrial revolution, many dangerous aspects of work, both physical and mental, remain in the workplace today. Using Buddhist philosophical principles, this paper suggests that although many sources of the problem reside within the larger society, the industrial engineer is still (...) a key factor in bettering work and providing a workplace suitable for their fellow workers. Drawing on these insights, we present a number of work design guidelines that industrial engineers who abide by Buddhist principles could practice to help overcome some of the many sufferings produced by modern work. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content:The University and Democracy: A Response to “Dewey, Implementation, and Creating a Democratic Civic University”Lee A. McBride IIIira harkavy has given us much to consider. His paper, “Dewey, Implementation, and Creating a Democratic Civic University,” invites us to critically assess our democracy and the role of colleges and universities in the propagation of our democratic way of life. Harkavy suggests that universities are failing to fulfill their function, that (...) is, “to educate students to be ethical, empathetic, engaged, democratic citizens, and advance knowledge for the continuous betterment of the human condition” (50). He suggests that universities are central societal institutions in the world, and research universities are most central—“they develop new ideas and technologies, incubate businesses, serve as cultural and artistic centers, and are engines of local, national, and global economics” (50). Our universities produce our teachers and our teachers’ teachers; they shape the learning, values, and the aspirations of students (Harkavy 50). But, again, universities are not fulfilling their social function of “creating and sustaining an inclusive, just democratic society” (Harkavy 51). Harkavy boldly asserts that a revolutionary change is required in higher education if it is to fulfill its democratic function.Closed LoopI have a concern about the role of Research 1 (R1) universities in this picture. I am led to believe that R1 universities, like the University of Pennsylvania, exist in rarefied air. Penn, for example, has a ridiculous endowment—more than $20 billion. Penn apparently accepts only 9% of its applicants. The resources and demographics of R1 institutions are unlike those at state schools and small liberal arts colleges. The various canons, the faculty, and the student body at elite R1 universities have historically represented the thoughts, [End Page 76] experiences, and perplexities of well-heeled white heteronormative men. The vast majority of the faculty and students at R1 universities are predominantly of Anglo-European descent and a higher socioeconomic status. This gives me pause. If R1 universities are placed as the central engines of democratic fomenting, I worry that the faculty and students at R1 universities will direct research and social amelioration projects in particular directions and retain particular presuppositions that will buttress the continued flourishing of elite R1 universities. A closed loop. I worry that both the material and the social capital needed to (re)shape social conditions will arise only from and circulate only between those who attend elite R1 universities. I mean, Harkavy suggests that the departments, programs, and institutes at R1 universities create and sustain those knowledges and skills that produce the scholars and thoughtful people who will drive our K–12 education, who will fashion new cooperatives and entrepreneurial ventures, and who will become our community activists and political leaders. As such, the knowledge and skills to implement a more just and inclusive democracy will be disseminated from the R1 university. Harkavy also explains that it is necessary that universities strive to be democratic civic universities, sites where university folk work alongside members of the surrounding communities to address and ameliorate the problems on the ground. This “would involve significant and ongoing engagement of an institution’s comprehensive assets (academic, human, cultural, and economic) in partnership with community members to produce knowledge and educate ethical students with the ability to help create and maintain just, anti-racist, democratic societies” (Harkavy 53). The democratic civic university would then nurture a culture of democracy that exceeds mere voting practices— democracy as a way of life (Dewey 226). Prima facie, this seems like a noble goal. And yet, I still worry that those university folks who do this work will be a small representative group of people who bear particular life experiences and perhaps phenotypic markers.I would suggest that other sites outside of the R1 university (e.g., the trade union meeting, the settlement house, the church, the community garden, etc.) will need to be taken as legitimate sites of knowledge creation or legitimate sites of communication and joint activity (Collins 269). This would at least bring differing life experiences to the table; that is, it would bring differing life experiences to the fore and recognize alternative non-academic sources of insight and wisdom. These sites and alternative... (shrink)

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Toni Morrison suggests that storytelling is a highly effective way of structuring knowledge, and that the harnessing of a clever allegory, the search for well-patterned language is a constant, provocative engagement with the contemporary world. This article considers the ways poetry, imagination, and well-patterned language are utilized in the philosophies of Ralph Waldo Emerson, Richard Rorty, and Leonard Harris. The author notes that there are apparent similarities between Rorty and Harris, but one should also notice that there are significant differences (...) in these two philosophical positions. The author ultimately argues that Harris's move toward poetry and well-patterned language is extremely powerful and needed if people wish to move beyond a well-established set of values and norms. Harris prods us to tell thought-provoking, engaging stories—to intricately tuck knowledge into allegory and well-patterned language—but do it without being an apologist for the prevailing bourgeois liberal democratic tradition. In this manner, the harnessing of metaphor and clever allegory, the creative engagement with poetry and well-patterned language (in philosophy) is a provocative means of engaging the oppression, dispossession, and immiseration of the contemporary world. (shrink)

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Building on the long-standing tradition of challenging oppression and questioning whose interests are being served in the field of language education, we report on a study that involved a group of U.S.-based graduate students who collaborated with a ninth-grade English teacher in Nepal. The study comes out of a larger project that sought to internationalize the curriculum of a graduate educational linguistics course at a U.S. university. At the heart of this internationalizing curriculum endeavour was a commitment to expose graduate (...) students in the U.S. to the issues of language teaching outside of the U.S. This was done through co-designing of a unit of lessons, with six graduate students meeting virtually with their teacher partner, Ditya, in Nepal over the course of a semester. The graduate students and Ditya constitute our research participants. The graduate student participants learned about the need to develop pedagogical materials that were relevant to the local context in Nepali classroom, and not attempt to transplant a Western-centric curriculum onto the Nepali classroom. In keeping with recent calls to decolonize higher education, we illustrate how critical theory in general and decolonizing pedagogy in particular can be infused into a U.S. graduate curriculum by drawing on the rich, indigenous knowledge and resources of a teacher collaborator from the Global South. We do this by reporting how this critical, decolonizing goal was realized through collaborative professionalism, which is characterized by the sharing of knowledge, skills, and experience to improve student achievement, reflection, dialogue and collective responsibility. (shrink)

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Derrida’sGiven Time: I. Counterfeit Moneyis one of his most celebrated works, though Volume II only came out in French in 2021. Volume I ends with Session Five of the seminar while Volume II opens with Seven, with Session Six only seeing the light of day in early 2024. My essay explains this missing session and goes into some detail examining the relationship of Derrida’s project to Kant, briefly mentioned a few times in Volume I, as well as to some of (...) Derrida’s own earlier essays. As Given Time gives us his most concentrated and thorough discussions of the gift, this missing chapter is essential to grasp this important topic. (shrink)

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In lieu of an abstract, here is a brief excerpt of the content: American Pragmatism: An Introduction by Albert R. Spencer. Polity Press, 2020. Reviewed by: Lee A. McBride III -/- American Pragmatism: An Introduction is a judicious and stimulating read, comprising an introduction and five numbered chapters. The introduction orients the book, offering various ways of conceiving American Philosophy and American pragmatism. Spencer explains that it is difficult to discern the national and cultural variables that make a philosophy an (...) American philosophy. Not all philosophers who practice philosophy in the United States claim the descriptor "American Philosophy." And, within the group that embraces the descriptor, some take American pragmatism to be, in essence, a theory of truth (or a method by which we can make our ideas clear); others take pragmatism to be a method of experience, a pluralistic approach to knowledge creation and social amelioration (2). It is a complicated picture, and Spencer affords ample care and attention to the disparate camps of pragmatism. Chapter 1: "Fallibilism and the Classical Pragmatists" is largely devoted to Charles S. Peirce and William James. Peirce and James, as fallibilists, are contrasted against Descartes and Hume, respectively. Peirce and James diverge in regard to style and their commitments to (scholastic) realism. Spencer discusses Josiah Royce briefly at the closing of the chapter, noting how Royce's work can serve as a foil for both Peircean and Jamesian pragmatisms. Chapter 2: "Meliorism and the Chicago Pragmatists" highlights the pragmatist philosophical contributions of Jane Addams and John Dewey. In this chapter, Spencer emphasizes sympathetic knowledge, cooperative intelligence, the pattern of experimental inquiry, and social amelioration. Spencer deserves kudos for introducing Addams's pragmatist contributions first, then explaining the ways in which her work in community-building and social amelioration influenced Dewey. Chapter 3: "Pluralism and the Harvard Pragmatists" highlights the work of a motley crew: George Santayana, W. E. B. Du Bois, Horace Kallen, and Alain Locke. This chapter draws attention to the pluralism one can detect in Santayana's detached cosmopolitanism, Du Bois's double consciousness, Kallen's cultural pluralism, and Locke's democratic pluralism. We are introduced to a Spaniard, two African American men, and a Jewish man, all of whom had spent time abroad. Each offers a critical perspective that falls outside the conventional view of the purported democratic culture of the United States. Chapter 4: "Verification and the Analytic Pragmatists" turns to the philosophers of the logico-linguistic turn, [End Page 108] featuring C. I. Lewis, W. V. O. Quine, and Richard Rorty. Here, we see a pronouncedly analytic approach to the analysis of propositions, inference, and semantic content—a heightened attention to shoring up defensible conceptions of truth and the real. The goal is to articulate a coherent conceptual pragmatic position that evades both scientistic reductionism and Fregean transcendental presuppositions, all the while offering a feasible conception of truth. Chapter 5: "Hope and the Contemporary Pragmatists" surveys how pragmatists have engaged with various traditions in the twentieth and twenty-first centuries to potentially bolster their positions and find hope. Spencer highlights three promising strands. The first strand is that of Jürgen Habermas. Habermas arose out of Frankfurt School critical theory but appropriated pragmatist insights from Peirce, Dewey, and Mead to formulate his conceptions of communicative action and communitive rationality (208). Habermas reconstructed the reductive dialectical materialism of the Frankfurt School, developing a sophisticated theory of democracy as public discourse. Spencer asserts that "ultimately Habermas is the best demonstration of pragmatism's potential when compared with critical theory during the Cold War" (208). Spencer also finds the work of Huw Price promising. Price, in an effort to defuse the tension between neopragmatism's antirealism and scientific realism, offers a tenable theory of truth: truth as a (postulated) practical norm, or "truth as a convenient fiction" (217). Truth, as a practical norm, gives normative structure and impetus to various forms of inquiry. And, to close this chapter on hope and contemporary pragmatism, Spencer delineates a third promising strand. He writes that "perhaps the most promising development among pragmatists results from their increasing engagement with American Indian philosophy and other philosophical traditions throughout the Americas" (219). American pragmatists, following Scott L. Pratt and Bruce Wilshire, are increasingly recognizing... (shrink)

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In this paper I offer a new interpretation of the philosophical method of the "Meno." In the opening discussion of the dialogue, Plato introduces a restriction on answers in dialectical inquiry, which I call the Dialectical Requirement (DR). The DR is applied twice in the "Meno," in different ways (75d5-7, 79d1-3). In the first section of the paper, I argue that the two applications of the DR represent the beginning and end of dialectic. This shows that dialectical inquiry starts from (...) our linguistic competence with the name of the property we investigate, and ends only when we have an account saying what is common to and explanatory of the bearers of that property. Dialectic begins in our ordinary ability to speak and think about the world, and ends in genuine grasp of the underlying causes of nature. In the second section, I describe the resources of linguistic competence, and their role in dialectical progress. Our linguistic competence with the name of a property enables us to make a wide variety of statements about the property and its bearers in ordinary discourse. In dialectic, these ordinary statements act as a portfolio in which the property under investigation is presented to us writ large, through its instances, types, species, etc. We seek to develop an account that says what is common to, and explanatory of the phenomena in the portfolio. When an account is inconsistent with one of the things we tend to say, this demands revision either in the account, or in the portfolio of statements. In this way, the process by which we develop our account also helps to organize and revise the statements in our portfolio so that they and the account ultimately form a coherent, explanatory body of statements. (shrink)

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The following thesis is an analysis on the relation between knowledge and reasoning about how to act. It seems fairly intuitive that one is rational to act on what one knows. But unfortunately, the issue is not so simple. In constructing a normative framework for practical reason, one could either require knowledge to be a necessary requirement for practical reason or one might only hold that knowledge is sufficient for reasoning about what to do, though having knowledge is not a (...) necessary requirement. In this thesis, I will defend the latter. (shrink)

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East Asian countries such as South Korea have recently made headlines for experimenting with different methods to incentivise people to have (more) children, in a bid to reverse declining birth rates. Many such incentives—child benefits, cash bonuses, dating events, and so on—appear morally innocuous at first glance. I will demonstrate in this analysis, however, that they amount to stopgap measures which reveal fundamental shortcomings with the way various nation states are approaching the so-called ‘problem’ of fertility decline.

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I discuss the historical roots of the landscape problem and propose criteria for its successful resolution. This provides a perspective to evaluate the possibility to solve it in several of the speculative cosmological scenarios under study including eternal inflation, cosmological natural selection and cyclic cosmologies.Invited contribution for a special issue of Foundations of Physics titled Forty Years Of String Theory: Reflecting On the Foundations.

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Recent decades have seen a rapid increase in the rate of conversion from conventional to organic farming, as organic farming shifted from an alternative production approach practiced by a small number of idealists, to the de facto alternative to mainstream conventional production. Although there has been considerable academic debate as to the role of agri-business penetration into the production and marketing chains of organic farming (‘conventionalization’), less is known about how the economic drivers of conventionalization are negotiated into practices at (...) the farm level. Drawing on Bourdieu’s conceptualization of economic and cultural capitals, the direct connection between symbols of ‘good farming’ and the economic requirements of maintaining a viable farming business (i.e., the ‘taste of necessity’) is demonstrated. Findings indicate that conventional and organic farmers in the study sites identified a similar range of cultural symbols, but organic farmers emphasized different symbols within this range. This diversity and selectivity demonstrates the fragmentation and contestation of ideals resulting from economic challenges at the time of the study. Economic capital is important to the decision to consider conversion to organic farming, but formal conversion reflects re-weighting of forms of cultural capital. The author argues that recognition of the impact of economic pressures on conventional farming, which in the study sites often led to reduced input use rather than intensification, is missing from the conventionalization debate. The mainstreaming of organic farming production has presented conventional farmers with a set of alternative or re-weighted symbols and a crucible for reflexive consideration of their own standards and practices of farming. (shrink)

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In this short paper, I show that AGM belief contraction is appropriate for modeling an epistemically modest response to a disagreement with an epistemic peer.

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I argue that naturalistic pictures provide a guide and a justification for our concept of colour. The crucial relation between pictures and colours is to be brought out, not by reference to the ‘internal’ relations between colours (for example, what differentiates green from red), but by considering how colours are differentiated from the wider range of visually discriminable qualities. Naturalistic pictures effect such a differentiation by simulating colour-like qualities such as gold, amber, and blond, while requiring nothing beyond the three-dimensional (...) manifold of colour space. The seeming simplicity and salience of colour in our visual experience should be recognized as depending on our familiarity with this reductive power of naturalistic pictures. While some sense of these issues has been given expression by many thinkers, the idea is significantly articulated in remarks of Wittgenstein's that were prompted by his reading of a letter the painter Runge wrote to Goethe. (shrink)

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