Church's simple theory of types is a system of higher-order logic in which functions are assumed to be total. We present in this paper a version of Church's system called PF in which functions may be partial. The semantics of PF, which is based on Henkin's general-models semantics, allows terms to be nondenoting but requires formulas to always denote a standard truth value. We prove that PF is complete with respect to its semantics. The reasoning mechanism in PF for partial (...) functions corresponds closely to mathematical practice, and the formulation of PF adheres tightly to the framework of Church's system. (shrink)

The k-provability for an axiomatic system A is to determine, given an integer k 1 and a formula in the language of A, whether or not there is a proof of in A containing at most k lines. In this paper we develop a unification-theoretic method for investigating the k-provability problem for Parikh systems, which are first-order axiomatic systems that contain a finite number of axiom schemata and a finite number of rules of inference. We show that the k-provability problem (...) for a Parikh system reduces to a unification problem that is essentially the unification problem for second-order terms. By solving various subproblems of this unification problem , we solve the k- probability problem for a variety of Parikh systems, including several formulations of Peano arithmetic. Our method for investigating the k-provability problem employs algorithms that compute and characterize unifiers. We give some examples of how these algorithms can be used to solve complexity problems other than the k-provability problem. (shrink)

The wave function of quantum mechanics can be understood in terms of the dispositional role it plays in the dynamics of a distribution of matter in three-dimensional space (or four-dimensional spacetime). There is more than one way, however, of specifying its dispositional role. This paper considers Suárez’s theory of ‘Bohmian dispositionalism’, in which the particles are endowed with their own ‘Bohmian dispositions’, and Simpson’s theory of ‘Cosmic Hylomorphism’, in which the particle configuration comprises a hylomorphic substance which has an intrinsic (...) power. I argue that Bohmian dispositionalism fails to capture intuitively correct counterfactuals about what would happen in Small Worlds which have only a small number of particles, but that this problem is avoided by Cosmic Hylomorphism, in which the cosmic power manifests a teleological process. (shrink)

This paper presents an algorithm that, given a finite set E of pairs of second-order monadic terms, returns a finite set U of ‘substitution schemata’ such that a substitution unifies E iff it is an instance of some member of U . Moreover, E is unifiable precisely if U is not empty. The algorithm terminates on all inputs, unlike the unification algorithms for second-order monadic terms developed by G. Huet and G. Winterstein. The substitution schemata in U use expressions which (...) represent sets of terms that differ only in how many times designated strings of function constants follow themselves. The substitution schemata may contain unresolved ‘identity restrictions’; consequently, the members of U generally do not characterize all the unifiers of E in a completely explicit way. The algorithm is particularly useful for investigating the complexity of formal proofs. (shrink)

Cognitive representation is the single most important explanatory notion in the sciences of the mind and has served as the cornerstone for the so-called 'cognitive revolution'. This book critically examines the ways in which philosophers and cognitive scientists appeal to representations in their theories, and argues that there is considerable confusion about the nature of representational states. This has led to an excessive over-application of the notion - especially in many of the fresher theories in computational neuroscience. Representation Reconsidered shows (...) how psychological research is actually moving in a non-representational direction, revealing a radical, though largely unnoticed, shift in our basic understanding of how the mind works. (shrink)

This article reports original research examining characteristics of the active followers of the American animal rights movement. Typical respondents were Caucasian, highly educated urban professional women approximately thirty years old with a median income of $33,000. Most activists think of themselves as Democrats or as Independents, and have moderate to liberal political views. They were often suspicious of science and made no distinctions between basic and applied science, or public versus private animal-based research. The research suggests that animal rights activism (...) is in part a symbolic manifestation of egalitarian social and political views concerning scientific and technological change. (shrink)

William M. Epstein charges that most current social welfare programs are not held to credible standards in their design or their results. Rather than spending less on such research and programs, however, Epstein suggests we should spend much more, and do the job right. The American public and policymakers need to rely on social science research for objective, credible information when trying to solve problems of employment, affordable housing, effective health care, and family integrity. But, Epstein contends, politicians treat (...) welfare issues as ideological battlegrounds; they demand immediate results from questionable data and implement policies long before social researchers can complete their analyses. Social scientists often play into the political agenda, supporting poorly conceived programs and doing little to test and revise them. Analyzing Aid to Families with Dependent Children (AFDC) and the recent welfare reform act, Food Stamps, Medicaid, job training, social services, and other programs, Epstein systematically challenges the conservative’s vain hope that neglect is therapeutic for the poor, as well as the liberal’s conceit that a little bit of assistance is sufficient. (shrink)

This article reports the results of a study of confirmational response bias among social work journals. A contrived research paper with positive findings and its negative mirror image were submitted to two different groups of social work journals and to two comparison groups of journals outside social work. The quantitative results, suggesting bias, are tentative; but the qualitative findings based upon an analysis of the referee comments are clear and consistent. Few referees from prestigious or nonprestcgrous social work journals prepared (...) reviews that were knowledgeable, scientifically astute, or objective. The best reviews came from journals outside of soccal work or from journals that are accepted as social work journals but originate with other disciplines. (shrink)

In this paper my aim is to get clearer on what eliminative materialism actually does and does not entail. I look closely at one cluster of views that is often described as a form of eliminativism in contemporary philosophy and cognitive science and try to show that this characterization is a mistake. More specifically, I look at conceptions of eliminativism recently endorsed by writers such as Edouard Machery, Paul Griffiths, Valerie Hardcastle and others, and argue that although these views do (...) endorse the elimination of something, they offer only what I will call a sort of category dissolution, and should be treated as something altogether different from traditional eliminativism. Spelling out the main contrast between eliminative materialism proper and this alternative view, and defending the need to keep them distinct, is my primary objective. As I show, a central irony is that proponents of the problematic outlook often insist that divergent things should not be classified together under a single label. By characterizing their own views as a form of eliminativism, they commit a fundamental error that they themselves argue should not be made. While my focus here is on eliminative materialism, the error I intend to highlight appears across various discussions about alleged eliminativism of all sorts of things. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Gildersleeve Prize for the Best Article Published in the American Journal of Philology in 2014 Has Been Presented toWilliam Josiah Edwards Davis, University of Toronto Faculty of LawWilliam M. Breichnerfor his contribution to scholarship in “Terence Interrupted: Literary Biography and the Reception of the Terentian Canon,” AJP 135.3:387–409.Building on the serious and sophisticated attention that has been devoted to literary biography in recent years, Davis shows what can (...) be elicited from the conflicting ancient accounts of Terence’s death. As others have argued, ancient scholarship found biography to be a useful receptacle for literary history and criticism. In Davis’ reading, the mutually incompatible accounts of Terence’s death yield insights into critical debates about the role of literature in republican Rome and the scholarly practices that underpinned it.Terence’s prologues give us a lively sense of the literary debates of his own day, but his biographers, writing in the period when scripts became texts, asked a different set of questions. Did Terence die at sea, or in Arcadia, far from the sea? Was the destination of his final journey Greece, or Asia? Did he die in poverty and neglect, or was he returning to Rome with a literary treasure, a hundred and eight newly adapted Menandrian plays? And who wrote his plays, anyway? Davis analyses ancient responses to these and other questions, teasing out traces of the scholarly argument and cultural polemic surrounding Roman literature in the late second and first centuries BCE and thereby making sense of the questions themselves. Reading Terence’s biography against other literary biographies, for example, he shows how Terence’s fatal journey was exploited to establish a Terentian canon free of the authenticity problems that dogged the Plautine tradition. The story that Terence died in Ambracia, by contrast, pits him against another poet associated with Ambracia, Ennius, and stages their rivalry. Finally, Davis shows, in writing the death(s) of Terence, scholar-poets such as Porcius Licinus and Volcacius Sedigitus and others less well known now but cited by Suetonius or ancient scholiasts inscribed a role for the literary historian, too, as caretaker of the playwright’s literary legacy. By reading the contradictions in the biographical tradition against one another instead of trying to produce a historically plausible version by selection, Davis gives us access to the script, fragmentary but fascinating, of Terence’s earliest reception.Judges for The Johns Hopkins University PressCynthia Damon (Chair) Andrew Ford Sara MyersThe Twenty-seventh Annual Gildersleeve Prize of $1,000 will be awarded for the best article to appear in the Journal in 2015. The Press would like to thank the members of the committee for their time and effort.William M. Breichner Journals Publisher Johns Hopkins University Press [End Page 1]William M. BreichnerJournals Publisher Johns Hopkins University PressCopyright © 2015 Johns Hopkins University Press... (shrink)

The primitive ontology approach to quantum mechanics seeks to account for quantum phenomena in terms of a distribution of matter in three-dimensional space and a law of nature that describes its temporal development. This approach to explaining quantum phenomena is compatible with either a Humean or powerist account of laws. In this paper, I offer a powerist ontology in which the law is specified by Bohmian mechanics for a global configuration of particles. Unlike in other powerist ontologies, however, this law (...) is not grounded in a structural power that is instantiated by the global configuration. Instead, I combine the primitive ontology approach with Aristotle’s doctrine of hylomorphism to create a new metaphysical model, in which the cosmos is a hylomorphic substance with an intrinsic power to choreograph the trajectories of the particles. (shrink)

The nature of consciouness or human awareness is one of the problems of perennial concern to philosphers and psychologists alike. Here is a systematic critical and comparative study the nature of human awareness according to the most influential school of classical Indian thought. After introducing the Advaita Philosophical system and indicating the place of consciouness in this system the author presents a detailed discussion of the Advaitin`s unique non-dual understanding of man`s basic intelligence. He continues with and analysis of the (...) Advaitin`s hierarchical vision of waking dream and dreamless sleep experience and compares this analysi,. (shrink)

The “problem of emotions,” that is, that many of them are both meaningful and corporeal, has yet to be resolved. Western thinkers, from Augustine to Descartes to Zajonc, have handled this problem by employing various forms of mind–body dualism. Some psychologists and neuroscientists since the 1970s have avoided it by talking about cognitive and emotional “processing,” using a terminology borrowed from computer science that nullifies the meaningful or intentional character of both thought and emotion. Outside the Western-influenced contexts, emotion and (...) thought are not seen as distinct kinds of things. Here a solution of sorts is proposed by thinking of emotional expression as a dynamic activity that declares and stirs emotions at the same time. As such, its dynamism may help historians to understand the dramatic changes and trends they investigate. (shrink)

The British journalist Christopher Hitchens has recently noted that the extraordinary excitement created by l’affaire Pound, an excitement sustained for now some forty years, is partly the result of having no fewer than three debates going on whenever the poet’s legal situation and his consequent hospitalization are discussed. As Hitchens says, those questions are: “First, was Pound guilty of treason? If not, or even if so, was he mad? Third, was he given privileged treatment for either condition?”1 I propose to (...) discuss all three issues in a way that fairly reflects the fact that I am neither a physician nor a lawyer. What I know of the state of medical expertise, both today and in the period of time from 1943 to 1958 , leads me, as a layman, to believe that there is an enormous latitude of understanding among medical professionals as to the precise meaning of “insanity.” At one extreme, for some distinguished physicians, the term means almost nothing. They see it as a legal term and as therefore irrelevant to them; some of them follow the line of reasoning developed by Thomas Szasz over his long writing career, namely that “mental illness” if not illness in any ordinary sense of the term.2 For other medical practitioners, it does mean something, but only when it is redefined into much smaller subcategories and enriched with much more precise terminology, and when the given patient and his full range of circumstances are considered.What I know of the legal understanding of insanity is that there has been and is now little firm agreement about “insanity” or “madness.” Equally competent juries and courts have been able to set down findings that are more or less plausible on their face but do not seem to comport at all with each other. I tentatively conclude that whatever “insanity” now is in the United States, and whatever it was when Pound was found unfit to stand trial in 1945, the standard is not the lucid simplicity of the M’Naghten test, namely, the ability of the accused to understand the difference between “right” and “wrong.” Human mind, self-awareness, and motivations are vastly more complicated than such a test would imply. 1. Christopher Hitchins, “American Notes,” Times Literary Supplement, 21 Oct. 1983, p. 1160.2. See Thomas Szasz, Insanity for a synthesis of his ideas as formulated in some eighteen books. William M. Chace is professor of English and Vice Provost for Academic Planning and Development at Stanford University. He is author of The Political Identities of Ezra Pound and T. S. Eliot , Lionel Trilling: Criticism and Politics , and scholarly essays on writers including Wyndham Lewis, D. H. Lawrence, T. E. Lawrence, and James Joyce. He is now working on a study of the ways in which American culture in this century has been subjected to critical analysis. (shrink)

Emily Carroll and Parker Crutchfield propose a new inconsistency argument against abortion restrictivism. In response, I raised several objections to their argument. Recently Carroll and Crutchfield have replied and seem to be under the impression that I’m a restrictivist. This is puzzling, since my criticism of their view included a very thinly veiled, but purposely more charitable, anti-restrictivist inconsistency argument. In this response, I explain how Carroll and Crutchfield mischaracterize my position and that of the restrictivist.

The French author Michel de Montaigne is widely regarded as the founder and greatest practitioner of the personal essay. His extraordinary curiosity and discernment, combined with his ability to mix thoughtful judgment with revealing anecdote, make him one of the most readable of all writers. In 1580 and then again in 1588 he published his Essays, a vast collection of meditations on topics ranging from love and sexuality to freedom, learning, doubt, self-scrutiny, and peace of mind. One of the most (...) original books ever to emerge from Europe, Montaigne's masterpiece has been enormously influential among writers and philosophers from its first appearance down to the present day. In Montaigne: A Very Short Introduction, William M. Hamlin introduces readers to the life, thought, and published work of this unforgettable figure from Renaissance Europe. (shrink)

Medicine and health are surprisingly separate. In the introduction to his 1963 master work on medical economics, Kenneth Arrow acknowledged that “the subject is the medical-care industry, not health.” In the 50 years that followed, researchers, policymakers, and public health professionals generated valuable and varied insights into health, impacting both behaviors and environments while addressing social determinants and demographic trends. Yet medical care has followed an even steeper upward trajectory, growing rapidly in scientific precision, public esteem, and technical sophistication.As a (...) result, the economic gap between the two domains has widened. The U.S. health care system spends almost $3 trillion annually. Preventive screening and early intervention bridge medical care and health, as do nutrition, behavioral health, aging, and a few other fields. But the money is overwhelmingly in medical care, particularly rescue care for those with acute illnesses or serious complications of chronic disease. (shrink)

This philosophical study addresses the implications of the legal case Stratechuk v. Board of Education, ruling that a policy prohibiting the performance of religious-themed holiday music did not violate the United States Constitution. Two questions are investigated: the differences between the classroom study and public performance of religious music, and the study of holiday music as a subgenre of religious music. Conclusions suggest that a school policy delineating between the rehearsal and performance of sacred music fails to appreciate the interrelationship (...) of these musical practices. While this type of policy attempts to resolve controversy by moving sacred music out of public performance spaces it does not succeed in addressing the underlying philosophical tensions involved in the curricular use of sacred music. Further, a policy that allows the musical celebration of only secular aspects of particular holidays unnecessarily privileges secular over religious meanings and thus limits students’ contextual understanding of the holiday. The academic performance of sacred music within the comprehensive study of a given holiday should not constitute an endorsement of particular religious beliefs, or violate an appropriate position of religious neutrality. (shrink)

Leading American film critics, including, among others, Tony Williams and Robert Miklitsch, have claimed that both World for Ransom and Macao reflect an orientalist, racist, and reactionary worldview. In this article I argue that, on the contrary, these 1950s films noir portray Asian and American characters alike actually carrying out their moral duties. To be sure, these American films employ aesthetic techniques to help illustrate the ethical ambiguities for which film noir is justly celebrated. Still, where the fulfillment of moral (...) duties is concerned, the films’ resolutions are clear. This article enlists the thought of moral philosophers H.L.A. Hart and Daniel Statman to vindicate the ethical outlook of these works, which reward characters who fulfill imperfect, perfect, and/or supererogatory moral obligations. The American protagonists transcend their given circumstances by carrying out high-stake duties in an Asian setting, while forming amorous alliances tested by the aesthetics of film noir. Moreover, I show that none of the protagonists’ moral duties involves maligning Asia. Indeed, were these films noir to disparage Asia, they would diminish the very milieu breathing life into their finest characters. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 121.3 (2000) 385-407 [Access article in PDF] Plautus' Stichus and the Political Crisis of 200 B.C. William M. Owens What to make of Stichus? Scholars have written appreciatively of its separate parts: the sisters who are loyal wives to their absent husbands, the sympathetic depiction of the parasite Gelasimus, and even the wild celebration of the slaves that ends the play. 1 However, when (...) considering Stichus as an artistic whole, scholarship has tended to blanket the play with anathema. Thus Norwood: "What of Stichus, which falls into three mere lumps?" 2 Duckworth is more discursive but no less disparaging: "The Stichus is hardly a drama; there is no real plot and complication and denouement of the usual sort are lacking. The scenes fall into three groups: these might be called 'The Abandoned Wives' (1-401), 'The Homecoming, or the Disappointed Parasite' (402-640), and 'The Carousal of the Slaves' (641-775)." 3Previous readings have focused on the relation of Stichus to Plautus' model, Menander's first Adelphoe, attributing the deficiencies in the Roman play to Plautine departures from the model, either through free invention of scenes and characters or through contaminatio, the introduction of scenes from Greek plays other than Adelphoe. 4 However, even those who believe that Plautus was more or less faithfully following the contents of Menander's Adelphoe consider Stichus to be a poorly constructed work. 5Given this general critical disparagement and the almost complete [End Page 385] loss of its model, source criticism of Stichus has come to resemble a kind of philological shadowboxing against an invisible and superior opponent. The present reading seeks to understand the difficulties of this play in terms of its Roman audience of 200 B.C. The broad outlines of this approach were developed by Segal in Roman Laughter (1987), who argued that Plautine humor was accommodated to Roman concerns and preoccupations. Wagenvoort (1931) anticipated Segal's approach with specific reference to Stichus in his suggestion that the play reflects the jubilant mood of the people who had defeated Hannibal in the previous year and recently celebrated Scipio's triumph. Such a people, he argued, were in no mood for a play constructed by the book, but wanted one that was accommodated to their mood: Plautus Stichum [composuit]... cum etiam atque etiam aliae aliunde copiae domum reverterentur, isdem fortasse diebus, quibus summo cum gaudio Romani Scipionem aspicerent triumphantem. Tali tempore non id profecto cives a poeta suo poposcerunt, ut comoediam sibi praeberet rigidis normis adstrictam quodque ad compositionem attinet omnibus numeris absolutam, sed ut spectaculum sibi offerret ad commune gaudium quam poterat maxime accommodatum. 6There is evidence that Stichus was matched to the mood of its audience; the Ludi Plebeii for which the play was produced in 200 B.C. were repeated three times, and the popularity of Stichus may have been one of the reasons for the multiple instaurationes. 7 However, the mood of the people of Rome in 200 B.C., a politically turbulent year, was more complex than summum et commune gaudium. Fresh upon the victory [End Page 386] over Hannibal, the Senate was preparing to fight a war in Greece against Philip V of Macedon. Since the autumn of 201 senatorial ambassadors had been sent to various Greek states to canvass support for Roman intervention; during this same period ambassadors from a number of Greek states had been in Rome to complain about Philip's aggressions. 8 In March 200 the consul P. Sulpicius Galba, having received Macedonia as his province, proposed a declaration of war against Philip to the Centuriate Assembly. But a tribune, Q. Baebius, spoke against the bill, and war was rejected by nearly every voting division (ab omnibus ferme centuriis antiquata est, Liv. 31.6.3). Livy reports that the people were exhausted from the length of the war they had just completed and that Baebius was able to exploit their discontent.In response, the Senate advised Galba to try again. The war was approved after a vigorous speech from the consul. Livy does... (shrink)

First Published in 1991. Routledge is an imprint of Taylor & Francis, an informa company.

Sullivan and Kymlicka seek to provide an alternative to post-9/11 pessimism about the ability of serious ethical dialogue to resolve disagreements and conflict across national, religious, and cultural differences. It begins by acknowledging the gravity of the problem: on our tightly interconnected planet, entire populations look for moral guidance to a variety of religious and cultural traditions, and these often stiffen, rather than soften, opposing moral perceptions. How, then, to set minimal standards for the treatment of persons while developing moral (...) bases for coexistence and cooperation across different ethical traditions? The Globalization of Ethics argues for a tempered optimism in approaching these questions. Its distinguished contributors report on some of the most globally influential traditions of ethical thought in order to identify the resources within each tradition for working toward consensus and accommodation among the ethical traditions that shape the contemporary world. (shrink)

Research on culture would be enriched by studying the connection between gender and peer relations. Cultures vary in the roles, privileges, opportunities and rights that are ascribed to females and males. They are known to differ also in the degree to which females and males interact with each other. Although the preference for same-gender peers has been observed across multiple cultural contexts, the degree of this segregation between females and males varies. We argue that variability in the interactional divide between (...) females and males is an important cultural construct that is likely to account for diversity in developmental processes and outcomes. (shrink)

Medieval interpretations of hylomorphism, in which substances are conceived as metaphysical composites of prime matter and substantial form, are receiving attention in contemporary philosophy. It has even been suggested that a recovery of Aquinas's conception of prime matter as a ‘pure potentiality’, lacking any actuality apart from substantial form, may be expedient in hylomorphic interpretations of quantum mechanics. In this paper, we consider a recent hylomorphic interpretation of non-relativistic quantum mechanics, the theory of Cosmic Hylomorphism, which does not explicitly invoke (...) any notion of prime matter in its original formulation. We argue that prime matter does in fact play a role in constituting and individuating particles in this theory. However, we demonstrate that the notion of prime matter which features in the extended version of Cosmic Hylomorphism that we propose here is distinct from Aquinas's conception of prime matter, inasmuch as it has discrete metaphysical parts. (shrink)

Whether or not the correspondence of dorsal stream functions to Gibsonian ecological psychology and the ventral stream functions to “constructivism” hold up, the overall goal of capturing a pragmatic realism should not be forgotten.

Leading American film critics, including, among others, Tony Williams and Robert Miklitsch, have claimed that both World for Ransom and Macao reflect an orientalist, racist, and reactionary worldview. In this article I argue that, on the contrary, these 1950s films noir portray Asian and American characters alike actually carrying out their moral duties. To be sure, these American films employ aesthetic techniques to help illustrate the ethical ambiguities for which film noir is justly celebrated. Still, where the fulfillment of moral (...) duties is concerned, the films’ resolutions are clear. This article enlists the thought of moral philosophers H.L.A. Hart and Daniel Statman to vindicate the ethical outlook of these works, which reward characters who fulfill imperfect, perfect, and/or supererogatory moral obligations. The American protagonists transcend their given circumstances by carrying out high-stake duties in an Asian setting, while forming amorous alliances tested by the aesthetics of film noir. Moreover, I show that none of the protagonists’ moral duties involves maligning Asia. Indeed, were these films noir to disparage Asia, they would diminish the very milieu breathing life into their finest characters. (shrink)

Called the “greatest philosophical essayist of his time,” Rorty is both famous and notorious in academic philosophy for his uniquely engaging writing style. While his fellow analytic philosophers look askance at his flamboyant prose, suspicious that it lacks the care and precision that their discipline demands, literary intellectuals who champion the essay genre can have their qualms about Rorty as well: his work is too professional and specialized to be properly called essays. I argue not only that Rorty's work fits (...) into the essay genre, but also that his use of the essay form is integral to his rhetorical project of advancing his ideal of pragmatic liberalism. Rorty writes essays because the essay is a pragmatic literary genre: it is anti‐essentialist, conversational, and experimentalist and provocatively aims at “breaking the crust of convention,” in Dewey's phrase. Using the essay, Rorty “joshes” us to becoming more pragmatic and, therefore, better liberals. (shrink)

Modern social theory, by and large, has aimed at reducing the complexity of action situations to a set of manageable abstractions. But these abstractions, whether functionalist or linguistic, fail to grasp the indeterminacy of action situations.Action proceeds by discovery and combination. The logic of action is serendipitous and combinative. From these characteristics, a number of consequences flow: The whole field of our intentions is engaged in each action situation, and cannot really be understood apart from the situation itself. In action (...) situations we remain aware of the problems of categorization, including the dangers of infinite regress and the difficulties of specifying borders and ranges of categories. In action situations, attention is in permanent danger of being overwhelmed. We must deal with many features of action situations outside of attention; in doing so, we must entertain simultaneously numerous possibilities of action. Emotional expression is a way of talking about the kinds of possibilities we entertain. Expression and action have a rebound effect on attention. "Effort" is required to find appropriate expressions and actions, and rebound effects play a role in such effort, making it either easier or more difficult.Recent theoretical trends have failed to capture these irreducible characteristics of action situations, and have slipped into a number of errors. Language is not rich in meanings or multivocal, except as put to use in action situations. The role of "convention" in action situations is problematic, and therefore one ought not to talk of "culture." Contrary to the assertions of certain theorists, actors do not follow strategies, except when they decide to do so. Actors do not "communicate," in the sense of exchanging information, except in specially arranged situations. More frequently, they intervene in the effortful management of attention of their interlocutors. Dialogue, that is, very commonly becomes a form of cooperative emotional effort.From these considerations, it follows that the proper method for gaining social knowledge is to examine the history of action and of emotional effort, and to report findings in the form of narrative. (shrink)

ABSTRACT Internalization is an important yet puzzling and undertheorized element in Nietzsche's moral psychology. The aim of this article is to resolve some textual puzzles by way of shedding light on Nietzsche's views on the general nature of internalization, and how it relates to other significant concepts deployed in his thought such as bad conscience, the pathos of distance, the will to power, and the ascetic ideal. I begin by providing a brief interpretation of internalization that is somewhat more perspicuous (...) than exists in the literature. I then make a case for the claim that the consequences of internalization are dependent upon the nature of the attitudes that get redirected inward. This insight allows us to explain why Nietzsche does not give a uniform account of all instances of internalization, and provides resources to give a richer and more satisfying interpretation of his moral psychological and ethical thought. (shrink)