Crime scene investigation is a form of Distributed Cognition. The principal concept we explore in this paper is that of `resource for action'. It is proposed that crime scene investigation employs four primary resources-for-action: the environment, or scene itself, which affords particular forms of search and object retrieval; the retrieved objects, which afford translation into evidence; the procedures that guide investigation, which both constrain the search activity and also provide opportunity for additional activity; the narratives that different agents within the (...) system produce to develop explanatory models and formal accounts of the crime. For each aspect of distributed cognition, we consider developments in technology that could support activity. (shrink)

This volume inaugurates the publication of the series of biblical Dead Sea Scrolls written in the Jewish script that were discovered in Cave 4 at Qumran. It contains twenty-six manuscripts of the books of Genesis, Exodus, Leviticus, and Numbers. These Hebrew texts antedate by a millenium what had previously been considered the earliest surviving biblical manuscripts in the original language. They document a pluriformity acceptable in the ancient biblical textual tradition that formed the basis for the Samaritan Pentateuch and helps (...) to illumine the historical and theological relationship between the Jews and the Samaritans. Superior textual variants from these manuscripts have been adopted in recent revised translations of the Bible. (shrink)

Thesis: With the end of the cold war, ideological conflicts have faded. In their stead, we have witnessed the rise of cultural strife. On the borders of the great civilizations conflicts involving basic cultural values have arisen. These have given increased emphasis to the ethical imperative of cross cultural understanding. How do we go about understanding different cultures? What are the grounds and premises of such understanding? How does such understanding tie into the basic ethical theories that have marked (...) the West? The premise of this paper is that such understanding requires a new paradigm, one fundamentally different from that animating Western, scientific rationality. What is required is a rethinking of what constitutes our ethical selfhood. After proposing a concept of such selfhood, this essay shows that it is an implicit premise of Plato’s, Kant’s, Freud’s and Darwin’s thoughts about ethics. It makes some practical suggestions for increasing cross-cultural understanding and then concludes with a brief description of the normative, ethical ideal of such understanding. (shrink)

Painting, according to Jean-Luc Marion, is a central topic of concern for philosophy, particularly phenomenology. For the question of painting is, at its heart, a question of visibility—of appearance. As such, the painting is a privileged case of the phenomenon; the painting becomes an index for investigating the conditions of appearance—or what Marion describes as "phenomenality" in general. In _The Crossing of the Visible_, Marion takes up just such a project. The natural outgrowth of his earlier reflections on icons, these (...) four studies carefully consider the history of painting—from classical to contemporary—as a fund for phenomenological reflection on the conditions of visibility. Ranging across artists from Raphael to Rothko, Caravaggio to Pollock, _The Crossing of the Visible_ offers both a critique of contemporary accounts of the visual and a constructive alternative. According to Marion, the proper response to the "nihilism" of postmodernity is not iconoclasm, but rather a radically iconic account of the visual and the arts that opens them to the invisible. (shrink)

In his essay “Pragmatism and Humanism,” William James recalls a friend’s disappointment that the “prodigious star-group” known as the Big Dipper “should remind us Americans of nothing but a culinary utensil.”1 Such, presumably, is the fault of generalization, though James himself is less than specific in illustrating the occasional parity of varied perspectives. For example, he posits two identical equilateral triangles, one inverted and overlapping the other, and notes, “You can treat the adjoined figure as a star, as (...) two big triangles crossing each other, as a hexagon with legs set up on its angles, as six equal triangles hanging together by their tips, etc.”. What he does not say is that the design.. (shrink)

If the death of Jesus is nothing less than God's Christ hanging on a cross, we cannot speak about God—and ourselves—in any customary way. How do we preach this word of the cross as the word of life? Our answer points toward an apocalyptic homiletic.

"In this study, James R. Harrison compares the modern cult of celebrity to the quest for glory in late republican and early imperial society. He shows how Paul's ethic of humility, based upon the crucified Christ, stands out in a world obsessed with mutual comparison, boasting, and self-sufficiency." --.

Moral psychologists have recently turned their attention to the study of folk metaethical beliefs. We report the results of a cross-cultural study using Chinese, Polish and Ecuadorian participants that seeks to advance this line of investigation. Individuals in all three demographic groups were observed to attribute objectivity to ethical statements in very similar patterns. Differences in participants’ strength of opinion about an issue, the level of societal agreement or disagreement about an issue, and participants’ age were found to significantly (...) affect their inclination to view the truth of an ethical statement as a matter of objective fact. Implications for theorizing about folk morality are discussed. (shrink)

In 2004 Edouard Machery, Ron Mallon, Shaun Nichols and Stephen Stich published what has become one of the most widely discussed papers in experimental philosophy, in which they reported that East Asian and Western participants had different intuitions about the semantic reference of proper names. A flurry of criticisms of their work has emerged, and although various replications have been performed, many critics remain unconvinced. We review the current debate over Machery et al.’s (2004) results and take note of which (...) objections to their work have been satisfactorily answered and which ones still need to be addressed. We then report the results of studies that reveal significant cross-cultural and intra-cultural differences in semantic intuitions when we control for variables that critics allege have had a potentially distorting effect on Machery et al.’s findings. These variables include the epistemic perspective from which participants are supposed to understand the research materials, unintended anchoring effects of those materials, and pragmatic factors involved in the interpretation of speech acts within them. Our results confirm the robustness of the cross-cultural differences observed by Machery et al. and thereby strengthen the philosophical challenge they pose. (shrink)

Despite the swirling tide of controversy surrounding the work of Machery et al. , the cross-cultural differences they observed in semantic intuitions about the reference of proper names have proven to be robust. In the present article, we report cross-cultural and individual differences in semantic intuitions obtained using new experimental materials. In light of the pervasiveness of the Knobe effect and the fact that Machery et al.’s original materials incorporated elements of wrongdoing but did not control for their (...) influence, we also examined the question of whether the moral valence of actions described in experimental materials might affect participants’ responses. Our results suggest that uncontrolled moral valence did not distort participants’ judgments in previous research. Our findings provide further confirmation of the robustness of cross-cultural and intra-cultural differences in semantic intuitions and strengthen the philosophical challenge that they pose. (shrink)

This paper follows the implications of Gadamer’s hermeneutics after Truth and Method in which the forming of social life, and with it the idea of worldly understanding, receives greater attention. I argue that the emphasis in his later writings on worldly understanding draws less on the idea of the hermeneutic circle and problematic of the Geisteswissenschaften in which the concept of tradition is prominent than on the movement in language and the encounter with the other. As in the example of (...) translation, I argue that this movement has the character of passage from one place to another that holds within it an element of opacity. The development of this issue draws on a comparative analysis with the work of the Caribbean philosopher Édouard Glissant. From this analysis I show how Gadamer’s hermeneutics addresses the issue of understanding across cultures and in mixed cultures. (shrink)

Within the past few years, a new generation has joined the ranks of business managers or is preparing to become business managers: Generation Z (Gen Z), described as individuals born between 1995 and 2010. This paper has two aims: (1) to assess the Gen Z cohort framed by their value orientation preferences (VOP) and the importance given to principled moral reasoning (PMR) using values and cognitive moral reasoning theories and (2) to compare this information about the Gen Z cohort to (...) prior generations. Using the Rokeach Value Survey and the Moral Reasoning Inventory, we uncovered support for our expectations that Gen Zs would have a balanced set of VOP—that is, similar preferences for a personal and a social value orientation and similar preferences for a competence and moral value orientation. Further, Gen Z preferences are unlike prior generations. The importance given to principled moral reasoning to resolve ethical dilemmas is lower than Baby Boomers and Gen Xers but surprisingly higher than Millennials as found in prior studies. Implications of these discoveries and suggestions for future research are presented. (shrink)

The Handbook of Roman Catholic Moral Terms contains more than 800 moral terms, offering concise definitions, historical context, and illustrations of how these terms are used in the Catholic tradition, including Church teaching and documents. James T. Bretzke, SJ, places Catholic tradition in a contemporary context in order to illuminate the continuities as well as discontinuities of Church teaching and key directions of Catholic thought. The author also provides extensive cross-referencing and bibliographic suggestions for further research. Designed to (...) serve as a vital reference work for libraries, students and scholars of theology, priests and pastoral ministers, as well as all adults interested in theological enrichment or continuing education, the Handbook of Roman Catholic Moral Terms is the most comprehensive post–Vatican II work of its kind available in English. (shrink)

This important collection of essays details some of the more significant methodological and philosophical differences that have separated the two traditions, as ...

What big questions and large‐scale narratives give coherence to the history of science? From the late 1970s onward, the field has been transformed through a stress on practice and fresh perspectives from gender studies, the sociology of knowledge, and work on a greatly expanded range of practitioners and cultures. Yet these developments, although long overdue and clearly beneficial, have been accompanied by fragmentation and loss of direction. This essay suggests that the narrative frameworks used by historians of science need to (...) come to terms with diversity by understanding science as a form of communication. The centrality of processes of movement, translation, and transmission is already emerging in studies of topics ranging from ethnographic encounters to the history of reading. Not only does this approach offer opportunities for crossing boundaries of nation, period, and discipline that are all too easily taken for granted; it also has the potential for creating a more effective dialogue with other historians and the wider public. (shrink)

: Consider mental states of the type that relate a subject to a content expressed by a sentence. I propose that some of these states necessarily include as constituents of their contents the states themselves. These reflexive states arise when one locates a content as belonging, for example, to one's own present or past. That content is then a tense% thought, ordering one's present state with respect to the content. Anaphoric cross‐reference between an event or state and a constituent (...) of its own content is responsible, I argue, for the phenomenon of sequence of tense in English. Conversely, the fact that some states are necessarily reflexive supports the view that the elaborations of logical form that account for sequence of tense are no mere artefact of semantics, but even intrinsic to some of our utterances and thoughts. (shrink)

The investigation of folk concepts of race has been central to many theoretical and experimental contributions in recent decades; however, most of these contributions have been centred around the North American cultural context. Despite many philosophers pointing to a possible discrepancy between the European, and especially the German, context and the U.S.-American one, a systematic investigation has yet to be undertaken. This paper provides the first cross-cultural experimental study of U.S.-American and German concepts of race. More specifically, it examines (...) whether German concepts of race are more biological than U.S.- American ones and to what extent Germans and U.S.-Americans lean towards conservationism or eliminativism about concepts of race. Surprisingly, our results suggest that U.S.-Americans’ concepts of racial categories such as Black, White, or Asian are no less biologically loaded than Germans’ but that Germans lean far more towards eliminativism than U.S. Americans. We discuss multiple explanations for this finding and develop avenues for future research. In doing so, this paper contributes to the larger project of cross-cultural comparisons between folk theories of race - a project we deem highly fruitful and timely. (shrink)

When culture makes itself at home in motion, where does an anthropologist stand? In a follow-up to The Predicament of Culture, one of the defining books for anthropology in the last decade, James Clifford takes the proper measure: a moving picture of a world that doesn't stand still, that reveals itself en route, in the airport lounge and the parking lot as much as in the marketplace and the museum. In this collage of essays, meditations, poems, and travel reports, (...) Clifford takes travel and its difficult companion, translation, as openings into a complex modernity. He contemplates a world ever more connected yet not homogeneous, a global history proceeding from the fraught legacies of exploration, colonization, capitalist expansion, immigration, labor mobility, and tourism. Ranging from Highland New Guinea to northern California, from Vancouver to London, he probes current approaches to the interpretation and display of non-Western arts and cultures. Wherever people and things cross paths and where institutional forces work to discipline unruly encounters, Clifford's concern is with struggles to displace stereotypes, to recognize divergent histories, to sustain "postcolonial" and "tribal" identities in contexts of domination and globalization. Travel, diaspora, border crossing, self-location, the making of homes away from home: these are transcultural predicaments for the late twentieth century. The map that might account for them, the history of an entangled modernity, emerges here as an unfinished series of paths and negotiations, leading in many directions while returning again and again to the struggles and arts of cultural encounter, the impossible, inescapable tasks of translation. (shrink)

This research investigates managerial value orientations using the Rokeach Value Survey to assess the importance managers assign to various values. While prior work and select organizational theory posit that MVO will not change over time, the data are analyzed to determine if the MVO of mid- to upper-level managers, the key decision-makers in most organizations, has remained generally the same or has changed from one generation to another. The results show that the MVO of managers from 1990 is significantly different (...) than the MVO of managers today. The greatest difference lies in the MVO area of competence versus moral values, with more managers emphasizing a moral value orientation than previously. Therefore, the data indicate there is a noticeable shift in MVO over the past 20+ years. The implications of the results reported are discussed, along with suggestions for future managerial values research. (shrink)

James Mill (1773-1836) is today best known as Jeremy Bentham's chief disciple and John Stuart Mill's father. Yet Mill himself was a formidable and important Utilitarian thinker in his own right, who earned the respect of even those who disagreed with him. His range was enormous (historian, political philosopher, psychologist, educational theorist, and economist), repeatedly crossing the disciplinary boundaries we take for granted today. This volume presents a wide sampling of Mill's political writings and polemical essays. It begins with (...) his classic work, the Essay on Government, it also includes pieces on the protection of rights, the importance of education, the free press, the secret ballot, and government's use of punishment against those who violate the rights of fellow citizens. The collection concludes with Macauley's famous critique of the Essay, and Mill's heretofore unnoticed reply in his Fragment on Mackintosh (1835). This is the first time that such a selection of Mill's political works has appeared as one volume. (shrink)

The symposium »Does the Concept of ›Truth‹ Have Value in the Pursuit of Cross-Cultural Philosophy?« hones on a methodological question which has deep implications on doing philosophy cross-culturally. Drawing on early Confucian writers, the anchor, Henry Rosemont, Jr., attempts to explain why he is skeptical of pat, affirmative answers to this question. His co-symposiasts James Maffie, John Maraldo, and Sonam Thakchoe follow his trail in working out multi-faceted views on truth from Mexican, Japanese Confucian, and Tibetan Buddhist (...) perspectives respectively. As these positions substantiate, the aforementioned non-Anglo-European traditions seem to draw on an integrated view of thinking, feeling, and living a human life. For their practitioners, truth is less of a correspondence with a given external reality. In fact, it enables human beings to strike the right path in living good, social lives. (shrink)

The papers in this volume are contributions to a comparative semantics, understood in the context of the theory of Logical Form as a branch of comparative syntax. In contrastively exploring a wide range of languages, including Arabic, Chinese, English, Hungarian, Italian, Japanese, Navajo, Spanish and Toba Batak, the authors provide new insights into our understanding of the nature of quantificational, WH and anaphoric phenomena, and into the form of constraints, including subjacency and ECP, on the structure of binding at Logical (...) Form. -- Back cover. (shrink)

This edited volume brings together authors from a wide variety of disciplines in the social sciences and humanities. A historian first investigates understudied samizdat literature, a film critic then analyzes Balkan cinema via psychoanalysis, a psychologist examines contemporary European border policies, and a political scientist analyzes the Confederate-memorial debate. Philosophers consider the space of those memorials, ethno-national narratives in India, the Anthropocene and the mind’s historical imaginary, and the notion of home. Literary critics examine recent developments in modes of storytelling (...) and images of Orientalism. What emerges is a new understanding of history, memory, and time. (shrink)

I want to begin with the simple and obvious point, supported by common experience, that it is extremely difficult to talk about religion at all, whether we are trying to do so within a discipline, such as law or psychology or anthropology, or in speaking in more informal ways with our friends. There are many reasons for this: it is in the nature of religious experience to be ineffable or mysterious, at least for some people or in some religions; different (...) religions imagine the world and its human inhabitants, and their histories, in ways that are enormously different and plainly unbridgeable; and there is no superlanguage into which all religions can all be translated, for purposes either of comparison or of mutual intelligibility. What is more, it seems to be nearly always the case that one religion's deepest truths and commitments, its fundamental narratives, appear simply irrational, even weird, to those who belong to another tradition; this means that in any attempt to study and talk about a religion other than one's own there is a necessary element of patronization, at least whenever we are studying beliefs we could not imagine ourselves sharing.Yet it is of enormous importance to attempt to learn to talk about religion well, if we possibly can, if only for the obvious political and practical reason that religious divisions, both within nations and among them, are often intractable and bitter, and mutual understanding very difficult to attain. And it is hard even to imagine an intellectually respectable way of doing this. Think of the anthropologist of religion for example: is he or she to assume that there is a cross-cultural phenomenon called `religion', and if so on what basis? `Religion' is our word, and why should we assume that the Samburu of Kenya or the Hindus of the Indian subcontinent have practices or beliefs that parallel what we know in the west? . Or consider the psychologist, say the psychotherapist working on analytic principles: is he or she to regard the religious beliefs and experiences of a patient as fantasies and wishes of a pathological kind, of which the patient should be cured? Or as healthy formations? If the latter, how can that position possibly be explained in the language of psychology?Or think of the historian of the Middle Ages, interested say in architecture or philosophy: how is she to come to understand the world of religious meaning in which the people whose work she is describing lived, and how can she represent it in anything other than reduced terms? Or, to shift to another field, how is the economist to think about the tensions between the premises of his economic thought and those of the religious life of his culture, in which he perhaps participates?My aim here will not be to presume to offer any final answer to the question of my title, How to talk about religion — I think there is none — but rather to explore it in a tentative and inconclusive way, with the hope of complicating our sense of the importance and interest both of the question itself and of our own performed responses to it. (shrink)

This article examines the process of one institution’s efforts to develop an educational academic integrity seminar through an ethnographic study approach. The educational program developed allowed the institution to transition from a punitive sanctioning system to an educational one. The institution cultivated cross-campus partnerships to develop the program. Both quantitative and qualitative data revealed that students had a positive experience attending the program and found it useful. This article serves as a framework for institutions to utilize when building their (...) own educational-based academic integrity on-campus seminar and sanctioning program. (shrink)

John Dewey's sojourn to China created a historical moment between the United States and China. Therefore, some of the recent scholarship on the topic aims to uncover the social and historical implications behind Dewey's Chinese trip, centering on how intercultural conversations occurred between "Confucius" and "John Dewey" during the period of May Fourth/New Culture Movement. Much research also reflects an attempt to synthesize and unify Western and Eastern education. This book spotlights a cross-cultural "encounter" between Confucius and John Dewey (...) by studying the four well-known Chinese scholars Hu Shih, Liang Shuming, Tao Xingzhi, and Jiang Menglin, who exerted a profound impact on many aspects of Chinese society during the May Fourth/New Culture Movement period. The study explores answers to a crucial question: What motivated Dewey's Chinese disciples to forge a synthesis of Confucian traditions and Deweyan ideas to purse of the goals of Chinese educational and cultural reformation? Simultaneously, based on an in-depth historical, philosophical, and cultural analysis of Dewey's visit to China, this study aims to disclose how our education has evolved in the context of cultural pluralism The book seeks to contribute provocative ideas to today's educators: any school of thought can renew and update itself if it maintains an open dialogue with a different civilization. Dynamic and transparent intercultural communication enables us to develop a sense of understanding and respect for cultural diversity, all of which are of great benefit to the construction of a stable and healthy international order. (shrink)