Results for 'John Perkins-Buzo'

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  1. Real Film.Reid Perkins-Buzo - 2007 - Semiotics:142-158.
    Recent work by Ian Aitken and others has sought to re-establish a "Realist approach" to the documentary film in reaction to the postmodernist, pragmatist approach popular in the 1970s and 80s. The Saussurian/Lacanian orientation o f the semiotics that played a large role in the older film theory is rejected and replaced by an analytic theory of representation based on the work of Mary Hesse, Hilary Putnam and W.V.O. Quine. Although this may seem a setback vis-a-vis semiotics, it actually opens (...)
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  2. The psychology of memory, extended cognition, and socially distributed remembering.John Sutton, Celia B. Harris, Paul G. Keil & Amanda J. Barnier - 2010 - Phenomenology and the Cognitive Sciences 9 (4):521-560.
    This paper introduces a new, expanded range of relevant cognitive psychological research on collaborative recall and social memory to the philosophical debate on extended and distributed cognition. We start by examining the case for extended cognition based on the complementarity of inner and outer resources, by which neural, bodily, social, and environmental resources with disparate but complementary properties are integrated into hybrid cognitive systems, transforming or augmenting the nature of remembering or decision-making. Adams and Aizawa, noting this distinctive complementarity argument, (...)
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  3. (2 other versions)The unreality of time.John Ellis McTaggart - 1908 - Mind 17 (68):457-474.
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  4. (1 other version)Knowledge and Action.John Hawthorne & Jason Stanley - 2008 - Journal of Philosophy 105 (10):571-590.
    Judging by our folk appraisals, then, knowledge and action are intimately related. The theories of rational action with which we are familiar leave this unexplained. Moreover, discussions of knowledge are frequently silent about this connection. This is a shame, since if there is such a connection it would seem to constitute one of the most fundamental roles for knowledge. Our purpose in this paper is to rectify this lacuna, by exploring ways in which knowing something is related to rationally acting (...)
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  5. The Express Knowledge Account of Assertion.John Turri - 2011 - Australasian Journal of Philosophy 89 (1):37-45.
    Many philosophers favour the simple knowledge account of assertion, which says you may assert something only if you know it. The simple account is true but importantly incomplete. I defend a more informative thesis, namely, that you may assert something only if your assertion expresses knowledge. I call this 'the express knowledge account of assertion', which I argue better handles a wider range of cases while at the same time explaining the simple knowledge account's appeal. §1 introduces some new data (...)
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  6. Applying Intelligence to the Reflexes: embodied skills and habits between Dreyfus and Descartes.John Sutton, Doris McIlwain, Wayne Christensen & Andrew Geeves - 2011 - Journal of the British Society for Phenomenology 42 (1):78-103.
    ‘There is no place in the phenomenology of fully absorbed coping’, writes Hubert Dreyfus, ‘for mindfulness. In flow, as Sartre sees, there are only attractive and repulsive forces drawing appropriate activity out of an active body’1. Among the many ways in which history animates dynamical systems at a range of distinctive timescales, the phenomena of embodied human habit, skilful movement, and absorbed coping are among the most pervasive and mundane, and the most philosophically puzzling. In this essay we examine both (...)
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  7. ``Knowledge as Credit for True Belief".John Greco - 2003 - In Michael Raymond DePaul & Linda Trinkaus Zagzebski (eds.), Intellectual virtue: perspectives from ethics and epistemology. New York: Oxford University Press. pp. 111-134.
    The paper begins by reviewing two problems for fallibilism: the lottery problem, or the problem of explaining why fallible evidence, though otherwise excellent, is not enough to know that one will lose the lottery, and Gettier problems. It is then argued that both problems can be resolved if we note an important illocutionary force of knowledge attributions: namely, that when we attribute knowledge to someone we mean to give the person credit for getting things right. Alternatively, to say that a (...)
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  8. On the relationship between propositional and doxastic justification.John Turri - 2010 - Philosophy and Phenomenological Research 80 (2):312-326.
    I argue against the orthodox view of the relationship between propositional and doxastic justification. The view under criticism is: if p is propositionally justified for S in virtue of S's having reason R, and S believes p on the basis of R, then S's belief that p is doxastically justified. I then propose and evaluate alternative accounts of the relationship between propositional and doxastic justification, and conclude that we should explain propositional justification in terms of doxastic justification. If correct, this (...)
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  9. Things That Make Things Reasonable.John Gibbons - 2010 - Philosophy and Phenomenological Research 81 (2):335-361.
    One fairly common view about practical reason has it that whether you have a reason to act is not determined by what you know, or believe, or are justified in believing. Your reasons are determined by the facts. Perhaps there are two kinds of reasons, and however it goes with motivating reasons, normative reasons are determined by the facts, not your take on the facts. One fairly common version of this view has it that what's reasonable for you to do (...)
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  10. The role of trust in knowledge.John Hardwig - 1991 - Journal of Philosophy 88 (12):693-708.
    Most traditional epistemologists see trust and knowledge as deeply antithetical: we cannot know by trusting in the opinions of others; knowledge must be based on evidence, not mere trust. I argue that this is badly mistaken. Modern knowers cannot be independent and self-reliant. In most disciplines, those who do not trust cannot know. Trust is thus often more epistemically basic than empirical evidence or logical argument, for the evidence and the argument are available only through trust. Finally, since the reliability (...)
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  11. Information, physics, quantum: the search for links.John Archibald Wheeler - 1989 - In Wheeler John Archibald (ed.), Proceedings III International Symposium on Foundations of Quantum Mechanics. pp. 354-358.
    This report reviews what quantum physics and information theory have to tell us about the age-old question, How come existence? No escape is evident from four conclusions: (1) The world cannot be a giant machine, ruled by any preestablished continuum physical law. (2) There is no such thing at the microscopic level as space or time or spacetime continuum. (3) The familiar probability function or functional, and wave equation or functional wave equation, of standard quantum theory provide mere continuum idealizations (...)
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  12. Robots, Law and the Retribution Gap.John Danaher - 2016 - Ethics and Information Technology 18 (4):299–309.
    We are living through an era of increased robotisation. Some authors have already begun to explore the impact of this robotisation on legal rules and practice. In doing so, many highlight potential liability gaps that might arise through robot misbehaviour. Although these gaps are interesting and socially significant, they do not exhaust the possible gaps that might be created by increased robotisation. In this article, I make the case for one of those alternative gaps: the retribution gap. This gap arises (...)
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  13. The ontology of epistemic reasons.John Turri - 2009 - Noûs 43 (3):490-512.
    Epistemic reasons are mental states. They are not propositions or non-mental facts. The discussion proceeds as follows. Section 1 introduces the topic. Section 2 gives two concrete examples of how our topic directly affects the internalism/externalism debate in normative epistemology. Section 3 responds to an argument against the view that reasons are mental states. Section 4 presents two problems for the view that reasons are propositions. Section 5 presents two problems for the view that reasons are non-mental facts. Section 6 (...)
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  14. Will Life Be Worth Living in a World Without Work? Technological Unemployment and the Meaning of Life.John Danaher - 2017 - Science and Engineering Ethics 23 (1):41-64.
    Suppose we are about to enter an era of increasing technological unemployment. What implications does this have for society? Two distinct ethical/social issues would seem to arise. The first is one of distributive justice: how will the efficiency gains from automated labour be distributed through society? The second is one of personal fulfillment and meaning: if people no longer have to work, what will they do with their lives? In this article, I set aside the first issue and focus on (...)
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  15. Epistemic invariantism and speech act contextualism.John Turri - 2010 - Philosophical Review 119 (1):77-95.
    In this essay I show how to reconcile epistemic invariantism with the knowledge account of assertion. My basic proposal is that we can comfortably combine invariantism with the knowledge account of assertion by endorsing contextualism about speech acts. My demonstration takes place against the backdrop of recent contextualist attempts to usurp the knowledge account of assertion, most notably Keith DeRose's influential argument that the knowledge account of assertion spells doom for invariantism and enables contextualism's ascendancy.
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  16. Do the Laws of Physics Forbid the Operation of Time Machines?John Earman, Chris Smeenk & Christian Wüthrich - 2009 - Synthese 169 (1):91 - 124.
    We address the question of whether it is possible to operate a time machine by manipulating matter and energy so as to manufacture closed timelike curves. This question has received a great deal of attention in the physics literature, with attempts to prove no- go theorems based on classical general relativity and various hybrid theories serving as steps along the way towards quantum gravity. Despite the effort put into these no-go theorems, there is no widely accepted definition of a time (...)
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  17. A New Framework for Conceptualism.John Bengson, Enrico Grube & Daniel Z. Korman - 2010 - Noûs 45 (1):167 - 189.
    Conceptualism is the thesis that, for any perceptual experience E, (i) E has a Fregean proposition as its content and (ii) a subject of E must possess a concept for each item represented by E. We advance a framework within which conceptualism may be defended against its most serious objections (e.g., Richard Heck's argument from nonveridical experience). The framework is of independent interest for the philosophy of mind and epistemology given its implications for debates regarding transparency, relationalism and representationalism, demonstrative (...)
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  18. As a matter of fact : Empirical perspectives on ethics.John M. Doris & Stephen P. Stich - 2005 - In Frank Jackson & Michael Smith (eds.), The Oxford Handbook of Contemporary Philosophy. New York: Oxford University Press UK.
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  19. CONSPEC and CONLERN: A two-process theory of infant face recognition.John Morton & Mark H. Johnson - 1991 - Psychological Review 98 (2):164-181.
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  20. Epistemic Contextualism: An Idle Hypothesis.John Turri - 2017 - Australasian Journal of Philosophy 95 (1):141-156.
    Epistemic contextualism is one of the most hotly debated topics in contemporary epistemology. Contextualists claim that ‘know’ is a context-sensitive verb associated with different evidential standards in different contexts. Contextualists motivate their view based on a set of behavioural claims. In this paper, I show that several of these behavioural claims are false. I also show that contextualist test cases suffer from a critical confound, which derives from people's tendency to defer to speakers’ statements about their own mental states. My (...)
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  21. (1 other version)After the Ascent: Plato on Becoming Like God.John M. Armstrong - 2004 - Oxford Studies in Ancient Philosophy 26:171-183.
    Plato is associated with the idea that the body holds us back from knowing ultimate reality and so we should try to distance ourselves from its influence. This sentiment appears is several of his dialogues including Theaetetus where the flight from the physical world is compared to becoming like God. In some major dialogues of Plato's later career such as Philebus and Laws, however, the idea of becoming like God takes a different turn. God is an intelligent force that tries (...)
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  22. Cultural Relativism.John J. Tilley - 2000 - Human Rights Quarterly 22 (2):501–547.
    In this paper I refute the chief arguments for cultural relativism, meaning the moral (not the descriptive) theory that goes by that name. In doing this I walk some oft-trodden paths, but I also break new ones. For instance, I take unusual pains to produce an adequate formulation of cultural relativism, and I distinguish that thesis from the relativism of present-day anthropologists, with which it is often conflated. In addition, I address not one or two, but eleven arguments for cultural (...)
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  23. A Mathematical Model of Aristotle’s Syllogistic.John Corcoran - 1973 - Archiv für Geschichte der Philosophie 55 (2):191-219.
    In the present article we attempt to show that Aristotle's syllogistic is an underlying logiC which includes a natural deductive system and that it isn't an axiomatic theory as had previously been thought. We construct a mathematical model which reflects certain structural aspects of Aristotle's logic. We examine the relation of the model to the system of logic envisaged in scattered parts of Prior and Posterior Analytics. Our interpretation restores Aristotle's reputation as a logician of consummate imagination and skill. Several (...)
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  24. Contingent A Priori Knowledge.John Turri - 2010 - Philosophy and Phenomenological Research 83 (2):327-344.
    I argue that you can have a priori knowledge of propositions that neither are nor appear necessarily true. You can know a priori contingent propositions that you recognize as such. This overturns a standard view in contemporary epistemology and the traditional view of the a priori, which restrict a priori knowledge to necessary truths, or at least to truths that appear necessary.
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  25. Cognitivism and the arts.John Gibson - 2008 - Philosophy Compass 3 (4):573-589.
    Cognitivism in respect to the arts refers to a constellation of positions that share in common the idea that artworks often bear, in addition to aesthetic value, a significant kind of cognitive value. In this paper I concentrate on three things: (i) the challenge of understanding exactly what one must do if one wishes to defend a cognitivist view of the arts; (ii) common anti-cognitivist arguments; and (iii) promising recent attempts to defend cognitivism.
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  26. Why computers can't feel pain.John Mark Bishop - 2009 - Minds and Machines 19 (4):507-516.
    The most cursory examination of the history of artificial intelligence highlights numerous egregious claims of its researchers, especially in relation to a populist form of ‘strong’ computationalism which holds that any suitably programmed computer instantiates genuine conscious mental states purely in virtue of carrying out a specific series of computations. The argument presented herein is a simple development of that originally presented in Putnam’s (Representation & Reality, Bradford Books, Cambridge in 1988 ) monograph, “Representation & Reality”, which if correct, has (...)
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  27. Knowledge and Objective Chance.John Hawthorne & Maria Lasonen-Aarnio - 2009 - In Duncan Pritchard & Patrick Greenough (eds.), Williamson on Knowledge. Oxford, GB: Oxford: Oxford University Press. pp. 92--108.
    We think we have lots of substantial knowledge about the future. But contemporary wisdom has it that indeterminism prevails in such a way that just about any proposition about the future has a non-zero objective chance of being false.2, 3 What should one do about this? One, pessimistic, reaction is scepticism about knowledge of the future. We think this should be something of a last resort, especially since this scepticism is likely to infect alleged knowledge of the present and past. (...)
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  28. (1 other version)Literature and Knowledge.John Gibson - 2009 - In Richard Thomas Eldridge (ed.), The Oxford handbook of philosophy and literature. New York: Oxford University Press.
    What is the relation between works of fiction and the acquisition of knowledge?
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  29. Knowledge and assertion in “Gettier” cases.John Turri - 2016 - Philosophical Psychology 29 (5):759-775.
    Assertion is fundamental to our lives as social and cognitive beings. By asserting we share knowledge, coordinate behavior, and advance collective inquiry. Accordingly, assertion is of considerable interest to cognitive scientists, social scientists, and philosophers. This paper advances our understanding of the norm of assertion. Prior evidence suggests that knowledge is the norm of assertion, a view known as “the knowledge account.” In its strongest form, the knowledge account says that knowledge is both necessary and sufficient for assertability: you should (...)
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  30. Access externalism.John Gibbons - 2006 - Mind 115 (457):19-39.
    This paper argues for externalism about justification on the basis of thought experiments. I present cases in which two individuals are intrinsically and introspectively indistinguishable and in which intuitively, one is justified in believing that p while the other is not. I also examine an argument for internalism based on the ideas that we have privileged access to whether or not our own beliefs are justified and that only internalism is compatible with this privilege. I isolate what I take to (...)
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  31. Boole's criteria for validity and invalidity.John Corcoran & Susan Wood - 1980 - Notre Dame Journal of Formal Logic 21 (4):609-638.
    It is one thing for a given proposition to follow or to not follow from a given set of propositions and it is quite another thing for it to be shown either that the given proposition follows or that it does not follow.* Using a formal deduction to show that a conclusion follows and using a countermodel to show that a conclusion does not follow are both traditional practices recognized by Aristotle and used down through the history of logic. These (...)
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  32. Speak No Evil: Understanding Hermeneutical (In)justice.John Beverley - 2022 - Episteme 19 (3):431-454.
    Miranda Fricker's original presentation of Hermeneutical Injustice left open theoretical choice points leading to criticisms and subsequent clarifications with the resulting dialectic appearing largely verbal. The absence of perspicuous exposition of hallmarks of Hermeneutical Injustice might suggest scenarios exhibiting some – but not all – such hallmarks are within its purview when they are not. The lack of clear hallmarks of Hermeneutical Injustice, moreover, obscures both the extent to which Fricker's proposed remedy Hermeneutical Justice – roughly, virtuous communicative practices – (...)
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  33. On the regress argument for infinitism.John Turri - 2009 - Synthese 166 (1):157 - 163.
    This paper critically evaluates the regress argument for infinitism. The dialectic is essentially this. Peter Klein argues that only an infinitist can, without being dogmatic, enhance the credibility of a questioned non-evident proposition. In response, I demonstrate that a foundationalist can do this equally well. Furthermore, I explain how foundationalism can provide for infinite chains of justification. I conclude that the regress argument for infinitism should not convince us.
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  34. A note on Alienation.John Holloway - 1997 - Historical Materialism 1 (1):146-149.
    There are two different ways of understanding alienation: as a condition and as a struggle. On this distinction turns the whole theory and practice of Marxism.
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  35. Argumentations and Logic.John Corcoran - 1989 - ARGUMENTAION 3 (1):17-43.
    Argumentations are at the heart of the deductive and the hypothetico-deductive methods, which are involved in attempts to reduce currently open problems to problems already solved. These two methods span the entire spectrum of problem-oriented reasoning from the simplest and most practical to the most complex and most theoretical, thereby uniting all objective thought whether ancient or contemporary, whether humanistic or scientific, whether normative or descriptive, whether concrete or abstract. Analysis, synthesis, evaluation, and function of argumentations are described. Perennial philosophic (...)
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  36. Aristotle on Various Types of Alteration in De Anima II 5.John Bowin - 2011 - Phronesis 56 (2):138-161.
    In De Anima II 5, 417a21-b16, Aristotle makes a number of distinctions between types of transitions, affections, and alterations. The objective of this paper is to sort out the relationships between these distinctions by means of determining which of the distinguished types of change can be coextensive and which cannot, and which can overlap and which cannot. From the results of this analysis, an interpretation of 417a21-b16 is then constructed that differs from previous interpretations in certain important respects, chief among (...)
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  37. Categoricity.John Corcoran - 1980 - History and Philosophy of Logic 1 (1):187-207.
    After a short preface, the first of the three sections of this paper is devoted to historical and philosophic aspects of categoricity. The second section is a self-contained exposition, including detailed definitions, of a proof that every mathematical system whose domain is the closure of its set of distinguished individuals under its distinguished functions is categorically characterized by its induction principle together with its true atoms (atomic sentences and negations of atomic sentences). The third section deals with applications especially those (...)
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  38. Compatibilism and Incompatibilism in Social Cognition.John Turri - 2017 - Cognitive Science 41 (S3):403-424.
    Compatibilism is the view that determinism is compatible with acting freely and being morally responsible. Incompatibilism is the opposite view. It is often claimed that compatibilism or incompatibilism is a natural part of ordinary social cognition. That is, it is often claimed that patterns in our everyday social judgments reveal an implicit commitment to either compatibilism or incompatibilism. This paper reports five experiments designed to identify such patterns. The results support a nuanced hybrid account: The central tendencies in ordinary social (...)
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  39. Scaffolding Memory: themes, taxonomies, puzzles.John Sutton - 2015 - In Lucas Bietti & Charlie Stone (eds.), Contextualizing Human Memory: An interdisciplinary approach to understanding how individuals and groups remember the past. Routledge. pp. 187-205..
    Through a selective historical, theoretical, and critical survey of the uses of the concept of scaffolding over the past 30 years, this chapter traces the development of the concept across developmental psychology, educational theory, and cognitive anthropology, and its place in the interdisciplinary field of distributed cognition from the 1990s. Offering a big-picture overview of the uses of the notion of scaffolding, it suggests three ways to taxonomise forms of scaffolding, and addresses the possible criticism that the metaphor of scaffolding (...)
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  40. De la protection de la nature au développement durable : Genèse d'un oxymore éthique et politique.Donato Bergandi & Patrick Blandin - 2012 - Revue d'Histoire des Sciences 65 (1):103-142.
    Le concept de développement durable s’enracine dans l’histoire des mouvements de préservation de la nature et de conservation des ressources naturelles et de leurs relations avec les sciences de la nature, en particulier l’écologie. En tant que paradigme sociétal, à la fois écologique, politique et économique, il se présente comme un projet politique idéal applicable à l’ensemble des sociétés, qui prétend dépasser l’opposition entre ces deux visions profondément divergentes des relations homme‑nature. L’analyse des textes internationaux pertinents permet de dégager les (...)
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  41. Aristotle’s Aesthetic Ethics.John Milliken - 2006 - Southern Journal of Philosophy 44 (2):319-339.
    It is sometimes asked whether virtue ethics can be assimilated by Kantianism or utilitarianism, or if it is a distinct position. A look atAristotle’s ethics shows that it certanly can be distinct. In particular, Aristotle presents us with an ethics of aesthetics in contrast to themore standard ethics of cognition: A virtuous agent identifies the right actions by their aesthetic qualities. Moreover, the agent’s concernwith her own aesthetic character gives us a key to the important role the emotions play for (...)
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  42. Ancient logic and its modern interpretations.John Corcoran (ed.) - 1974 - Boston,: Reidel.
    This book treats ancient logic: the logic that originated in Greece by Aristotle and the Stoics, mainly in the hundred year period beginning about 350 BCE. Ancient logic was never completely ignored by modern logic from its Boolean origin in the middle 1800s: it was prominent in Boole’s writings and it was mentioned by Frege and by Hilbert. Nevertheless, the first century of mathematical logic did not take it seriously enough to study the ancient logic texts. A renaissance in ancient (...)
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  43. Understanding and the Norm of Explanation.John Turri - 2015 - Philosophia 43 (4):1171-1175.
    I propose and defend the hypothesis that understanding is the norm of explanation. On this proposal, an explanation should express understanding. I call this the understanding account of explanation. The understanding account is supported by social and introspective observations. It is also supported by the relationship between knowledge and understanding, on the one hand, and assertion and explanation, on the other.
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  44. Aristotelian Infinity.John Bowin - 2007 - Oxford Studies in Ancient Philosophy 32:233-250.
    Bowin begins with an apparent paradox about Aristotelian infinity: Aristotle clearly says that infinity exists only potentially and not actually. However, Aristotle appears to say two different things about the nature of that potential existence. On the one hand, he seems to say that the potentiality is like that of a process that might occur but isn't right now. Aristotle uses the Olympics as an example: they might be occurring, but they aren't just now. On the other hand, Aristotle says (...)
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  45. The Originary Wherein: Heidegger and Nishida on the Sacred and the Religious.John W. M. Krummel - 2010 - Research in Phenomenology 40 (3):378-407.
    In this paper, I explore a possible convergence between two great twentieth century thinkers, Nishida Kitarō of Japan and Martin Heidegger of Germany. The focus is on the quasi-religious language they employ in discussing the grounding of human existence in terms of an encompassing Wherein for our being. Heidegger speaks of “the sacred” and “the passing of the last god” that mark an empty clearing wherein all metaphysical absolutes or gods have withdrawn but are simultaneously indicative of an opening wherein (...)
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  46. Chopping Up Gunk.John Hawthorne & Brian Weatherson - 2004 - The Monist 87 (3):339-50.
    We show that someone who believes in both gunk and the possibility of supertasks has to give up either a plausible principle about where gunk can be located, or plausible conservation principles.
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  47. Memory and Cognition.John Sutton, Celia B. Harris & Amanda Barnier - 2010 - In Susannah Radstone & Barry Schwarz (eds.), Memory: theories, histories, debates. Fordham University Press. pp. 209-226.
    In his contribution to the first issue of Memory Studies, Jeffrey Olick notes that despite “the mutual affirmations of psychologists who want more emphasis on the social and sociologists who want more emphasis on the cognitive”, in fact “actual crossdisciplinary research … has been much rarer than affirmations about its necessity and desirability” (2008: 27). The peculiar, contingent disciplinary divisions which structure our academic institutions create and enable many powerful intellectual cultures: but memory researchers are unusually aware that uneasy faultlines (...)
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  48. Schemata: The concept of schema in the history of logic.John Corcoran - 2006 - Bulletin of Symbolic Logic 12 (2):219-240.
    The syllogistic figures and moods can be taken to be argument schemata as can the rules of the Stoic propositional logic. Sentence schemata have been used in axiomatizations of logic only since the landmark 1927 von Neumann paper [31]. Modern philosophers know the role of schemata in explications of the semantic conception of truth through Tarski’s 1933 Convention T [42]. Mathematical logicians recognize the role of schemata in first-order number theory where Peano’s second-order Induction Axiom is approximated by Herbrand’s Induction-Axiom (...)
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  49. Evading the Slingshot.John Perry - 1996 - In J. Ezquerro A. Clark (ed.), Philosophy and Cognitive Science: Categories, Consciousness, and Reasoning. Kluwer Academic Publishers.
    The topic of this essay is “the slingshot,” a short argument that purports to show that sentences1 designate (stand for, refer to) truth values. Versions of this argument have been used by Frege 2, Church 3, Quine4 and Davidson5; thus it is historically important, even if it immediately strikes one as fishy. The argument turns on two principles, which I call substitution and redistribution. In “Semantic Innocence and Uncompromising Situations,”6 Jon Barwise and I rejected both principles, as part of our (...)
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  50. Training in compensatory strategies enhances rapport in interactions involving people with Möebius Syndrome.John Michael, Kathleen Bogart, Kristian Tylen, Joel Krueger, Morten Bech, John R. Ostergaard & Riccardo Fusaroli - 2015 - Frontiers in Neurology 6 (213):1-11.
    In the exploratory study reported here, we tested the efficacy of an intervention designed to train teenagers with Möbius syndrome (MS) to increase the use of alternative communication strategies (e.g., gestures) to compensate for their lack of facial expressivity. Specifically, we expected the intervention to increase the level of rapport experienced in social interactions by our participants. In addition, we aimed to identify the mechanisms responsible for any such increase in rapport. In the study, five teenagers with MS interacted with (...)
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