La presente investigación de corte filológico fue un intento de aproximación un tanto inédito a determinados datos de composición de una de las tradiciones literarias, también, hebrea de larga fecha (alrededor de 2000 años, periodo herodiano, considerando su testimonio documental semita más antiguo hasta el momento: 11Q11 y 4Q84) comúnmente denominada el salmo 91. Para ello, se hizo uso de la crítica textual, la intertextualidad y la exegesis con el fin de averiguar, en base rasgos sintácticos, gramaticales, uso de vocabulario (...) y retórica, haber alguna clase de correspondencia entre la tradición aquí en cuestión y su entorno literario, correspondencia que, como una huella digital en una escena del crimen, pudiera indicar la existencia de una paternidad literaria compartida entre el salmo y otra composición (o, composiciones), mas, si es mucho decir misma autoría, entonces, alguna clase de dependencia, relación de derivación entre composiciones. Como se podrá observar, la aplicación metodológica no sé realizó sobre la totalidad del salmo sino sobre una pequeña porción selecta del texto. Así mismo, otro objetivo que se buscó alcanzar fue lograr una comprensión teológica (en el sentido de qué ideas sostenía el autor, a nivel discursivo, literario, no como una verdad a que vivir) acertada del fragmento elegido. Se cree que los resultados son relevantes e inéditos. . . . . (Observación: el compromiso personal del tesista respecto al objeto de la investigación se limite, meramente, a un abordaje literario profesional, no hay ninguna clase de compromiso de vida respecto a la tradición aquí en cuestión [en el sentido de una creencia metafísica de la que vive; el investigador es ateo agnóstico]. Las conclusiones de la tesis [más que nada, aquellas referentes al significado teológico del trozo estudiado] están para exponer las ideas del autor vinculado al manuscrito bajo análisis, y no como recomendaciones para la vida, no es una obra proselitista. En otras palabras, se buscó entender lo que el autor realmente quiso expresar con lo que puso por escrito, aunque las ideas del texto no viniesen a ser las mismas que las del tesista. Desde la utilidad, la ética, lo científico… el investigador no encuentra razones como para recomendar una aplicación a nivel personal de las conclusiones expuestas en la presente tesis. No obstante, sí, las conclusiones tienen mucha relevancia, en la opinión del investigador, a nivel del estudio de la lengua hebrea y griega, para la historiografía, la historia, la reflexión sociológica, filosófica, antropológica, el estudio del desarrollo de la literatura hebrea y griega, así como para _ y sobre todo _ la comprensión de los distintos aspectos relacionados a la tradición aquí en cuestión. Y, finalizando, que no se interprete las aclaraciones previas como un discurso de intolerancia religiosa, el tesista es un defender de las libertades individuales y consensuadas. Lo que se expresó son observaciones de un autor respecto a su producción.) . . . . El presente documento es mi tesis de la Licenciatura en Teología (alumno 18427) cursada en la Facultad de Teología en la UAP (Entre Ríos-Argentina) presentada en la fecha del 10/9/20 y, posteriormente, aprobada en la fecha del 9/11/20 por mi director Dr. Raúl Alberto Quiroga. De paso, estaré publicando aquí en mi perfil de PhilPaper algunas críticas y observaciones a mi tesis y material inédito relacionado a la temática en cuestión, material que fui acumulando a lo largo de los dos años mientras hacia la investigación y que no pude agregar al cuerpo del documento por cuestiones de delimitación y extensión. (shrink)

Comentario 3° en el marco de la tesis “Un Estudio en Metodología Intertextual y Exegética en Salmo 91” cuanto a mi trato, en aquel entonces, de las fuentes primarias (del testimonio documental) utilizadas asociadas a la referencia salmo 91:12 en favor de la fraseología מוט + רגל. Presentación del fragmento 5 del plato 1032 (b-366315) como siendo la confirmación de la existencia de testimonio documental para la variante conjetural propuesta por mí en la tesis (en el capítulo 4) referente a (...) la tradición observada en salmo 91:12. . . Autor: Anderson Rodrigues de Paula (RG brasileiro MG-15.713.736 y DNI argentino: 95.036.821). Fecha y lugar de la primera aparición del presente comentario: 3/1/2023, en el perfil de Academiaedu del propio autor del comentario (rosario . academia. edu/AndersonRodriguesdePaula). Aunque desde el 31/12/2022, a causa de lo que expongo a continuación, instituciones y revisores han tenido contacto privado con los hallazgos que exhibo en el presente comentario. . . Observación: lo que posibilitó el presente análisis fue la generosidad de Israel Antiquities Authority (IAA) en permitirme tener acceso a imágenes de determinados manuscritos en condiciones no disponibles en The Leon Levy Dead Sea Scrolls Digital Library. En este preciso momento mientras escribo el presente comentario me encuentro ya en el proceso de trámite para obtener el permiso de uso de imágenes y así poder insertarlas en un artículo el cual ya está listo el cual pretendo publicar en el cual expongo con más detalles y gráficamente (mediante las imágenes de los manuscritos) todo el análisis que describo a continuación. (shrink)

En este comentario yo presentaré gráficamente la reconstrucción de la porción del manuscrito 11Q11 según lo describo en mi tercer comentario de esta serie, además hacer algunas aclaraciones y fundamentaciones para algunos de mis dichos en el comentario mencionado.

This paper discusses how theories of definition and probabilistic theories of categorization could help distinguish between translation and adaptation, and eventually between translation and adaptation studies. Part I suggests readopting the common parlance definition of “translation” as the accurate rendition of the meaning of a verbal expression in another natural language, and “adaptation” as change that leads to better fit. Readopting these common parlance definitions entails categorical implications. The author discusses three parameters: whereas “translation” represents an invariance-oriented, semiotically invested, (...) cross-lingual phenomenon, “adaptation” refers to a variance-oriented phenomenon, which is not semiotically invested, and entails better fit. Part II discusses how theories of categorization could help distinguish between TS and LFAS. The study of the disciplinarization of knowledge involves epistemic and socio-political conditioners. This section concludes that medium specificity, i.e., the linguistic versus lit-film paradigm, plays a major role in separating TS from LFAS. Another player that deserves more attention is the Romantic as opposed to the Classicist value system. (shrink)

This study details the political climate and logic priming the termination of Mexican American Studies in elementary and high school programs within the state of Arizona. The author applies conceptual content analysis and intertextuality to decode euphemisms incorporated by opponents of the program. Primary sources by the state’s Attorney General Tom Horne and school board Superintendent of Public Instruction John Huppenthal are examined for rationales used in the elimination of a pedagogically empowering program for Latina/o students within Tucson (...) Unified School District. Repetitive paradoxes in arguments against Mexican American Studies are found to have implicitly formed a threat to the majority. Reasoning in public statements by the aforementioned politicians and frames for discussion of the program are concluded to have appealed to mainstream audiences as a decoy from alternative motives of maintaining current power structures with Latina/os subjugated to lower socio-economic statuses compared to White counterparts. (shrink)

The cultural consumption research landscape of the 21st century is marked by an increasing cross-disciplinary fermentation. At the same time, cultural theory and analysis have been marked by successive ‘inter-’ turns, most notably with regard to the Big Four: multimodality (or intermodality), interdiscursivity, transmediality (or intermediality), and intertextuality. This book offers an outline of interdiscursivity as an integrative platform for accommodating these notions. To this end, a call for a return to Foucault is issued via a critical engagement with (...) the so-called practice-turn. This re-turn does not seek to reconstitute venerably Foucauldianism, but to theorize ‘inters-’ as vanishing points that challenge the integrity of discrete cultural orders in non-convergent manners. The propounded interdiscursivity approach is offered as a reading strategy that permeates the contemporary cultural consumption phenomena that are scrutinized in this book, against a pan-consumptivist framework. By drawing on qualitative and mixed methods research designs, facilitated by CAQDAS software, the empirical studies that are hosted here span a vivid array of topics that are directly relevant to both traditional and new media researchers, such as the consumption of ideologies in Web 2.0 social movements, the ability of micro-celebrities to act as cultural game-changers, the post-loyalty abjective consumption ethos. The theoretically novel approaches on offer are coupled with methodological innovations in areas such as user-generated content, artists’ branding, and experiential consumption. (shrink)

Over the last thirty years, once staunchly film history scholars such as Thomas Elsaesser, Jane Gaines, Siegfried Zielinski, André Gaudreault and Benoît Turquety (to name just a few) have abandoned history for historiography and film studies for media archaeology. Considering the heightened attention given to kulturtechnik (Siegert), the database as a dominant symbolic metaphor,1 and the decentered networked tenants of the postmodern global present, cinema is taking on the characteristics of new media, existing in increasingly intertextual space. Thus, the (...) term “post-cinema” has been co-opted as a viable intermediary that accounts for new media conditions, as cinema is no longer emblematic of our cultural climate. It was once presaged in 1992 that “[t]he end of the cinema truly sounds the death knell of the ultimate metaphysical adventure of Dasein. In the twilight of post-cinema, of which we are seeing the beginning, human quasi-existence, now stripped of any metaphysical hypostasis and deprived of any theological model, will have to seek its proper generic consistency elsewhere.” Accordingly, we are no longer “moviegoing animals” who seek images of ourselves among a collective in the dark but, rather, users interfacing within a network of moving images. By locating post-cinema within the semblance of social media, we are allocated a newfound series of theoretical interventions, the most marked of which is that of media archeology vis-à-vis dialectical materialism. This is a lens through which Brian Winston has recently deftly decried Virtual Reality’s “empathy machine” utopic illusionism, bolstered by Chris Milk and a slew of neurohumanities researchers, steadily maintaining that the fundamental myth of “technologies of seeing” is in disguising “their artifice, their cultural formation and their ideological import.” However, this approach, which illuminates the bifurcation between Max Horkheimer/Theodor Adorno and Walter Benjamin, neglects what Benjamin identified as occurring to the work of art in the age of its technological reproducibility—a shift from a technology’s “cult value,” associated with the unique work, to its “exhibition value,” associated with the social act of viewing as part of a mass. Speaking to this divarication, Benjamin Barber, in Strong Democracy, foresaw new media’s two-fold potential—as they are organized and networked, new media and communications technologies possess the possibility to both energize citizen information and political participation but, simultaneously, to supplement the deterioration of public debate. As evinced by Mark Adrejevic’s concept of Infoglut, this two-pronged possibility has only been exacerbated by the interlocking relationship between the advent of a “glut” of information, post-truth politics, the demise of symbolic efficiency, and a renewed focus on the role of affect and emotion as “alternative modalities for thinking about the role of communication in a post-referential era.” Manuel Castells qualifies Barber’s pessimism, noting that the Internet can “be an appropriate platform for informed, interactive politics, stimulating political participation.. […] beyond the closed doors of political institutions,” but that the Internet, like any technology, “is shaped by its uses and users.” Thus, if there exists a positive correlation between exposure to post-cinema media artifacts and political participation, then I seek to explore the revelatory political possibilities of “exhibition value” by way of a particular “post-cinema” case study: the Marxist-Leninist Turkish hacktivist group Redhack’s YouTube-circulated documentary RED! (2013), a project that demanded—by way of the moving-image—to galvanize cyberprotest and democratize a “hacktivist commons. (shrink)

Over the last thirty years, once staunchly historical cinema scholars such as Thomas Elsaesser, Jane Gaines, Siegfried Zielinski, and André Gaudreault have abandoned history for historiography and film studies for media archaeology. With increasing attention on the “database” as a symbolic metaphor for postmodernity and the decentered, networked tenants of the global present, cinema is taking on the characteristics of new media, existing in intertextual space. Thus, the term “post-cinema” has been co-opted as a viable intermediary that accounts for (...) new media conditions, as cinema is no longer emblematic of our cultural climate. As Giorgio Agamben wrote in 1992, “[t]he end of the cinema truly sounds the death knell of the ultimate metaphysical adventure of Dasein. In the twilight of post-cinema…human quasi-existence, now stripped of any metaphysical hypostasis and deprived of any theological model, will have to seek its proper generic consistency elsewhere." Accordingly, we are no longer “moviegoing animals” who seek images of ourselves among a collective in the dark but, rather, users interfacing within a network of moving images. (shrink)

Mass shootings constitute a recurrent and most violent phenomenon in the U.S. and elsewhere. This paper challenges the ready-made, solipsistically contained metanarratives on offer by mainstream media and formal institutions with regard to the psychological antecedents of the perpetrating social actors, while theorizing mass shootings as acts of violence that are systemically inscribed in the foundations of communities. These foundations abide by the logic of sacrifice which is propagated in instances of collective traumatism. It is argued that the cultural trauma (...) that emanates from events of mass shootings, inasmuch as the commemorative events that are performed on regular occasions, constitute re-enactments of the death drive that sustains communities. The cultural analytic deploys against a CDA reading of longitudinal studies on mass shootings, coupled with psychoanalytic discourse analysis, prior to submitting mass shootings to a deconstructive line of reasoning as systemically necessary transcendental violence. Ultimately, it is shown that the intertextual institutional chain that informs the mediatized representation of this social phenomenon merely attains to obliterate and, hence, to propagate cultural traumatism and the sacrificial logic that underpins it. The terms micrometanarrative, parafunction and expropriating ipseity are introduced and operationalized in this context. (shrink)

The text was originally a conference speech. In principle, it was prepared for teachers of philosophy and people interested in philosophy, therefore it has the character of an essay and only to a small extent refers to the literature of the subject. However, I am deeply convinced of the validity of the thesis that I propose in it, even if they may seem only to a small extent supported by references to the state of research. -/- Synthetical studies take (...) a special place in the research on the history of ancient philosophy. They demonstrate the existing perspective by performing a selection and arrangement of the material, presenting the periodisation, accentuating and determining what is “philosophically significant.” This article points out that despite the great progress made in detailed research that has taken place over the last few decades, the general framework of development of philosophy, derived from Hegel’s thought, has remained unchanged for two centuries. Hegel’s perspective has instilled a certain pattern that encompasses a whole series of debatable solutions. These include (1) development of a certain understanding of what “philosophy” is and thus separating it from a wide spectrum of literature, rhetoric, medicine, and religion; (2) introduction of a dubious periodisation (e.g. the distinction between the Presocratic period and Socrates’ breakthrough in the form of a departure from the philosophy of nature and return to ethical considerations; (3) adoption of philosophy of Plato and Aristotle as the apex of thought. The author highlights the need to change the approach to the history of ancient philosophy and modify the existing paradigm. He calls for paying greater attention to the intertextual element and to the fact that the assessment of originality and relevance of preserved works is falsified due to the disappearance of comparative material. The proposal to establish a new reconstructive paradigm is based on the belief that during further research on ancient philosophy it would be advisable (1) to expand the research perspective and enrich it with the fields of education, medicine, the great sphere of literature, the spheres of fine arts and music, (2) to focus more on the issue of transmission and reception of texts thanks to which it is possible to deepen and extend the reconstructed context of philosophical discussions, (3) to come to the realisation that the abstract character of description, connected with all the syntheses of the philosophical thought in antiquity lead to its oversimplification and impoverishment by presenting it out of the context and depriving of what is individual and specific for a particular thinker. (shrink)

In a 1995 interview, contemporary American composer John Zorn stated: ‘I got involved in music because of fi lm […] There’s a lot of fi lm elements in my music’ (Duckworth, 1995, p. 451). Scholars and critics have since widely noted these cinematic elements, with emphasis being placed on Zorn’s genre of so-called ‘fi le card compositions’. Whilst these studies have primarily concentrated on how the arrangement of sound blocks – the disjointed segments of Zorn’s compositions – can be (...) compared to cinematic montage, this article instead focusses on how sound blocks suggest the visual aspects of cinema. To delve deeper into the visuo-cinematic qualities of Zorn’s fi le card compositions, an idealised cinematic listener will be constructed, aided by various psychological, semiotic, philosophical and fi lm theories. I will suggest that a listener occupying a hypnogogic state projects moving images, akin to those of cinema, onto what Bernard Lewin fi rst called a ‘dream screen’. These projections occur due to intertextual associations made between fi le card compositions and the artistic fi gures to whom they are dedicated. These images combine with the sounds that brought them into being to form an audio-visual diegesis, which can be considered a type of half-imagined fi lm. The cinematic listener then actively draws out of this diegesis a narrative, via the semi-conscious process Boris Eikhenbaum called ‘inner speech’. I will conclude by giving some broader justifi cation for the methodology that brought this cinematic listener into being and suggest how the cinematic listener may be further utilised to provide musical analyses for fi le card works. (shrink)

Intertextuality (mutual illustration) is a common rhetorical device in ancient Chinese and has been used many times in Laozi (Dao Dejing). Intertextuality (mutual illustration) is of unique significance for understanding the linguistic structure and philosophical thoughts of Lao-zi. According to the current research on mutual illustration rhetoric on ancient Chinese, the forms of this rhetoric in Laozi can be divided into mutual illustration of single sentence, of multiple sentences and of ellipsis and antisense. There are only two references (...) to mutual illustration in the annotations of Laozi in the past dynasties, and most of the commentators ignore the importance of mutual illustration in understanding Laozi. By interpreting Laozi through mutual illustration rhetoric, we can make innovations in understanding methods, understanding contents and philosophical thoughts. (shrink)

“Black Star” music video was released two days before Bowie’s death. It bears various implications of dying and the notion of mortality is both literal and metaphorical. It is highly autobiographical and serves as a theatrical stage for Bowie to act both as a music performer and as a self-conscious human being. In this paper, we discuss the signs of mortality in Bowie’s “Black Star” music video-clip. We focus on video’s cinematic techniques and codes, on its motivic elements and on (...) its narrative in relation with music, lyrics, characters, and gestures. We also discuss the video’s intertextual references and the broader signification of the black star figure. We adopt a quasi-semiotic approach considering “Black Star” music video-clip as a text which can be investigated through its signs, codes, and conventions of the musical, visual, and cinematic languages as well. Our interdisciplinary tools derive from visual semiotics and audiovisual analysis models, without leaving outside Bowie’s musical-artistic and personal history. As it turns out, Bowie created a video clip that is philosophical in nature and poetic in structure, preserving the role of protagonist. With the visuals creating a psychedelic atmosphere, the lyrics often are heard as a personal confession. They both generate cognitive and emotional responses that influence the way the viewers-listeners may experience, decompose, and interpret Bowie’s artistic endeavor bridging life and death. (shrink)

This is a review of Umberto Eco's novel La misteriosa fiamma della regina Loana (2004) with a special focus on its portrayal of the self and memory, and reflections on the way the novel's treatment reveals the intertextual makeup of personal identity and of ideology, and their grounding in a specific cultural and discursive environment. -/- Note: Downloadable file is in Spanish: "La identidad intertextual: La misteriosa llamada de la reina Loana".

The purpose of this article is to compare several street typologies (distributed from center to suburb) in Tirana, Albania while taking into consideration pedestrian behavior on these pathways. The streets "Myslym Shyri," "Bllok," "Kombinat" (an extension of Kavaja's Street), and "Ana Komnena" (formerly "Fusha e Aviacionit") will be the primary focus of this study. The following variables will be taken into account such as pedestrian behaviors, street identity, dissatisfaction, walking distance when shifting to another zone, effects of greenery on pedestrians, (...) time spent, points of interest, frequency, pavement quality, preferred walking periods, gathering places, utilization of benches, ambulant sellers, impact of vegetation and greenery, water basins, preference for public transportation, and road signs. Direct observations and a questionnaire will be used to determine the accurate information. The study should provide recommendations as guidance for municipalities and stakeholders to better understand the behavior of pedestrians in Tirana’s context. The streets that pedestrians frequent the most include the "Bllok" area and "Myslym Shyri" Street. The pedestrian resident population on "Myslym Shyri" street, which is dominated by people of all ages, including children, youth, and the elderly, has a slight advantage over the "Bllok" neighborhood. Furthermore, there is a wide variety of urban elements on Ana Komnena Street (formerly known as "Fusha e Aviacionit"). Meanwhile, the pedestrians on Kombinati’s street suffer a little bit more because of the traffic congestion and vehicle pollution. (shrink)

Autism has been defined as a disorder of social cognition, interaction and communication where ritualistic, repetitive behaviors are commonly observed. But how should we understand the behavioral and cognitive differences that have been the main focus of so much autism research? Can high-level cognitive processes and behaviors be identified as the core issues people with autism face, or do these characteristics perhaps often rather reflect individual attempts to cope with underlying physiological issues? Much research presented in this volume will point (...) to the latter possibility, i.e. that people on the autism spectrum cope with issues at much lower physiological levels pertaining not only to Central Nervous Systems (CNS) function, but also to peripheral and autonomic systems (PNS, ANS) (Torres, Brincker, et al. 2013). The question that we pursue in this chapter is what might be fruitful ways of gaining objective measures of the large-scale systemic and heterogeneous effects of early atypical neurodevelopment; how to track their evolution over time and how to identify critical changes along the continuum of human development and aging. We suggest that the study of movement variability—very broadly conceived as including all minute fluctuations in bodily rhythms and their rates of change over time (coined micro-movements (Figure 1A-B) (Torres, Brincker, et al. 2013))—offers a uniquely valuable and entirely objectively quantifiable lens to better assess, understand and track not only autism but cognitive development and degeneration in general. This chapter presents the rationale firstly behind this focus on micro-movements and secondly behind the choice of specific kinds of data collection and statistical metrics as tools of analysis (Figure 1C). In brief the proposal is that the micro-movements (defined in Part I – Chapter 1), obtained using various time scales applied to different physiological data-types (Figure 1), contain information about layered influences and temporal adaptations, transformations and integrations across anatomically semi-independent subsystems that crosstalk and interact. Further, the notion of sensorimotor re-afference is used to highlight the fact that these layered micro-motions are sensed and that this sensory feedback plays a crucial role in the generation and control of movements in the first place. In other words, the measurements of various motoric and rhythmic variations provide an access point not only to the “motor systems”, but also access to much broader central and peripheral sensorimotor and regulatory systems. Lastly, we posit that this new lens can also be used to capture influences from systems of multiple entry points or collaborative control and regulation, such as those that emerge during dyadic social interactions. (shrink)

SUMMARY The research focuses on the three main political parties in Albania, namely Socialist Party, Democratic Party and Socialist Movement for Integration. Its objectives are to measure the Intra-Party Democracy(IPD) in the Albanian political parties and to explore the meaning that party members attach to it. The IPD is understood and broken down into categories and sub-categories so that parties in particular and all interested actors in the field of political parties and democracy could understand, which component of IPD parties (...) are performing better and where they are performing worse. IPD is measured against two dimensions: inclusiveness and decentralization. Inclusiveness denotes the extent to which party members have the right to express their opinions and participate in the decision-making process. With decentralization is understood the process which makes possible the decentralization of the decision-making process from the highest national party level to party sub-national levels and party members. In a decentralized party, subnational party units enjoy a certain level of autonomy from the party in the center. The analysis is based on both primary and secondary data. Content analysis of party statutes particularly focuses on measuring IPD, while focus groups with party members and interviews with high-ranking officials of the political parties are used to explore the meaning that party members have on IPD, as well as validate content analysis findings. The main findings are: -/- Content Analysis of Party Statutes: Parties do have rules that govern their internal life, however these rules need to be improved in order to strengthen IPD. Especially problematic were the provisions for the role of the executive committee and party president, which provide these two institutions, especially the leader of the party with powers that don’t hold him/her accountable to the party members and middle level organs. Furthermore, members were not sufficiently involved in the procedures of candidate nominations for MPs, in the election of the national Executive and Executive Committee and in the election of the Party President. The analysis also finds that voting procedures are not sufficiently at place to allow members express their will and participate in the decision-making process and that members are not or little consulted in terms of programmatic issues. The analysis of the relationship between the national and subnational levels of party organization revealed that the center of the party has accumulated power to the detriment of the subnational units which enjoy little autonomy in the decision-making process. -/- Focus Groups and Interviews: The study finds that party members linked system-level democracy with IPD and that they have a very clear understanding if IPD: what it is and how it could be achieved. They linked IPD with the structure and organization of the party, seeing it as an important instrument that allows for decentralization of power and integration of rank and file into the decision-making process. The party members considered the statute as an important educational political tool and invoked it whenever disputes rose or decisions had to be taken. They linked IPD with the electoral system and considered that closed list proportional was a system that strengthened the power in the hands of the few at the party top executive level and weakened IPD. (shrink)

Reading, taking notes, and holding study sessions are all examples of routine, habitual study behaviors that pupils engage in to fulfill the learning objective. This study was conducted to the two hundred-five (n=205) grade 6 pupils at Malitbog 1 District, Division of Bukidnon, School Year 2022-2023. It attempted to answer the level of pupils’ study habits and academic performance and determine the significant relationship between the study habits and academic performance. The study utilized the descriptive-correlational research design with documentary analysis (...) and used an adapted and modified questionnaire to gather the necessary data to answer the specific questions of the study. Purposive sampling was employed to determine the respondents. Mean, Standard Deviation, Frequency, Percentage and Pearson Product Moment Correlation Coefficient or Pearson r were used as statistical tools. Results revealed that pupils’ overall level of study habits was high while their overall academic performance was at very satisfactory level. Significant correlation was registered between pupils’ study habits and their academic performance. Thus, teachers, parents and stakeholders may collaborate with each other to create and conduct activities that will continue to enhance and improve the pupils study habits to improve their academic performance. (shrink)

COMENTARIO 4° EN EL MARCO DE LA TESIS "UN ESTUDIO EN METODOLOGÍA INTERTEXTUAL Y EXEGÉTICA EN SALMO 91". . . En el presente comentario yo retomo el enfoque transcultural, iniciado en uno de los comentarios anteriores míos, el cual apliqué en el trato de la temática "pie" (o, "pies"). La evidencia pareceria estar insistentemente hablando de la relevancia de un sector de la literatura hebrea para la interpretación de determinados elementos de la arqueologia egipcia así como en favor de la (...) relevancia de lo arqueológico para la literatura hebrea. (shrink)

In the last century, philosophers turned their attention to language. One place they have looked for clues about its nature is Plato’s Cratylus, which considers whether names are naturally or conventionally correct. The dialogue is a source of annoyance to many commentators because it does not take a clear position on the central question. At times, it argues that language is conventional, and, at other times, defends the view that language is natural. This lack of commitment has led to a (...) longstanding dispute over the outcome of the dialogue. I argue that the Cratylus provides no clear resolution to this problem because it presupposes certain unexamined metaphysical commitments about the nature of reality, which are in need of thorough investigation. (shrink)

Comentario 1°, desde un enfoque transcultural, en el marco de la tesis “Un Estudio en Metodología Intertextual y Exegética en Salmo 91” cuanto al uso conjugado de la figura del רגל en posición de sujeto gramatical del verbo מוט, uso que la referida investigación percibe, debido a su frecuencia y estabilidad, como una fraseología. (fecha de publicación del comentario en Academiaedu: 2/6/2022) . . . . Nada de lo que voy a decir a continuación es conclusivo, yo solamente estoy argumentando, (...) especulando, indagando… aún es bastante prematuro el pensamiento, sin embargo, lo que sigue, es una “exposición” conjetural en el sentido que hay evidencias como para poder hablar de ello con cierta necesidad y algo de certeza, de hecho, ya lo hacen y yo, también, lo estoy trabajando. . . . . Una vez que finalicé la tesis decidí sacar del centro _no lo abandoné, lo sigo trabajando paralelamente_ de mi atención al objeto central de la investigación (en este caso, la tradición literaria hebrea comúnmente denominada el “Salmo 91”, o, siendo más técnico, los manuscritos 11Q11 y 4Q84 datados de alrededor de 2000 años según The Leon Levy Dead Sea Scrolls Digital Library) para devotar atención a dos palabras en especial de entre aquellas que pude analizar en aquel momento las cuales denotan tener importantes implicaciones no solamente, como pude ver, en la construcción del pensamiento implicado en los manuscritos hebreos y griegos con los cuales traté entonces sino que, también, de aquél que se puede observar en parte de la producción de algunas sociedades antiguas puesto de manifiesto por la arqueología, en este caso, hablo la figura del רגל (traducido frecuentemente como “pie”) en posición de sujeto gramatical del verbo מוט (a menudo traducido como “tropezar”; ver la tesis para saber mi posicionamiento respecto a dichas traducciones, entonces). Como expuse en la investigación y lo repito aquí, hay un aparente problema entre la forma hebrea de los textos analizados y su versión griega en el hecho de que si bien los autores hebreos llevados en cuenta parecen consensuar cuánto al uso del sustantivo רגל asociado al verbo מוט, lo mismo no es cierto cuando vamos a sus versiones griegas puesto que se observa el uso de diferentes verbos griegos para traducir מוט, lo que me hizo querer tratar de entender (ver tesis pata conocer mí reflexión al respecto, entonces), por un lado, qué circunstancias o pensamientos en la mente del traductor, o, traductores, pudieron haberle guiado a optar por diferentes traducciones griegas para un único termino hebreo (decir que el flujo de la traducción es del hebreo al griego no es algo totalmente seguro, pudo haber sido al revés e, incluso, se podría especular si no estamos delante del caso de una tradición aún más antigua la cual vino a ser transcrita tanto al griego como al hebreo, ya que hay evidencia como para pensarlo). . . . . Lo que quiero destacar, para ser más objetivo, es la relevancia de dichas palabras, sobre todo, de la figura del "pie", en diferentes culturas antiguas, en especial, la egipcia la cual, de paso, claramente hace notar su fuerte presencia en los renglones de diferentes manuscritos del Mar Muerto. El “pie” parece haber sido un tema de importancia en el antiguo Egipto (por ejemplo, pensar en la discusión del pie izquierdo adelantado de las estatuas egipcias y griegas), así como denotó serlo para varias de las composiciones hebreas tenidas en cuenta en la tesis y no hablo de su uso en referirse a un miembro, anatómicamente hablando, del cuerpo humano, sino que me refiero, como lo detallo en la investigación, a su empleo simbólico (chequear la tesis para ver mis conclusiones sobre su uso simbólico en dichos documentos, entonces). Lo ciertos es que en algún momento de nuestra historia como humanidad hemos decidido atribuirle al “pie” valores, más que simplemente mirarlo como un vehículo de locomoción. Tratar de percibir por medio de la filología y artefactos arqueológicos qué valores son estos y, sobre todo, porqué y para qué de ellos, es un ejercicio de retrospección histórica necesario sobre nuestro desarrollo como especie, en un sentido socio, antro, anato y filosófico, además de poder notar cómo influyó esta percepción en nuestra vida actual. También, me gustaría llegar a alguna conclusión, si me lo permite la evidencia, sobre la influencia del pensamiento egipcio referente al “pie” en su uso en la literatura hebrea, o, viceversa. Puede que las conclusiones de la tesis al respecto ya son relevantes como para poder echar más luz sobre esta discusión, al parecer, transcultural, si es que podemos hablar de que hay compatibilidad en cuanto a su aplicación en los distintos contextos antiguos donde se aprecia esta retorización de dicho miembro. (shrink)

Linguistic data are commonly considered a defeasible source of evidence from which it is legitimate to draw philosophical hypotheses and conclusions. Traditionally epistemologists have relied almost exclusively on linguistic data from western languages, with a primary focus on contemporary English. However, in the last two decades there has been an increasing interest in cross-linguistic studies in epistemology. In this entry, we provide a brief overview of cross-linguistic data discussed by contemporary epistemologists and the philosophical debates they have generated.

Whilst in recent years sports studies have addressed the calls ‘to bring the body back in’ to theorisations of sport and physical activity, the ‘promise of phenomenology’ remains largely under-realised with regard to sporting embodiment. Relatively few accounts are grounded in the ‘flesh’ of the lived sporting body, and phenomenology offers a powerful framework for such analysis. A wide-ranging, multi-stranded, and interpretatively contested perspective, phenomenology in general has been taken up and utilised in very different ways within different disciplinary (...) fields. The purpose of this article is to consider some selected phenomenological threads, key qualities of the phenomenological method, and the potential for existentialist phenomenology in particular to contribute fresh perspectives to the sociological study of embodiment in sport and exercise. It offers one way to convey the ‘essences’, corporeal immediacy and textured sensuosity of the lived sporting body. The use of Interpretative Phenomenological Analysis (IPA) is also critically addressed. (shrink)

We examine conceptual and methodological problems that arise in the course of the scientific study of possible influences of religious belief on the experience of physical pain. We start by attempting to identify a notion of religious belief that might enter into interesting psychological generalizations involving both religious belief and pain. We argue that it may be useful to think of religious belief as a complex dispositional property that relates believers to a sufficiently thick belief system that encompasses both cognitive (...) and non-cognitive elements. Such a conception of religious belief is more likely to correlate with psychological properties of believers that are both sufficiently shared and sufficiently unique to distinguish their psychology from believers in another religion or from non-believers. If the dispositional psychological property that constitutes religious belief does influence pain, then our analysis suggests that it doesn’t do so directly but rather through one of its occurrent manifestations. We offer a taxonomy of the different ways in which occurrent states of belief or experience may interact with physical pain, and we try to identify those that are more interesting or promising. We then proceed to employ the conceptual framework we developed to some of the existing evidence about the neural and psychological correlates of religious belief and experience, and about the cognitive modulation of physical pain. Finally we turn to analyse two experiments that directly investigated the relation between religious belief and pain. We draw attention to the limitations of existing evidence and end by suggesting directions for future conceptual and empirical inquiry. (shrink)

Comentario 2° en el marco de la tesis “Un Estudio en Metodología Intertextual y Exegética en Salmo 91” cuanto al uso conjugado de la figura del רגל en posición de sujeto gramatical del verbo מוט, uso que la referida investigación percibe, debido a su frecuencia y estabilidad, como una fraseología. (fecha de publicación del comentario en Academiaedu: 7/6/2022) . . . . Yo sigo trabajando en el sentido de buscar más evidencia que me permita seguir reforzando lo que sostengo desde (...) la tesis cuanto a que la formula retorica construida a partir del sustantivo רגל en posición de sujeto gramatical del verbo מוט tiene que ser entendida como una fraseología típica y preponderante en el discurso de la literatura hebrea (en este sentido, por ahora, solo puedo atreverme a aseverar serlo para aquélla del Mar Muerto y, aun así, delimitada, dicha relevancia, a los documentos en los cuales se verifica el empleo de la referida formula). En el capítulo 5° de la investigación en cuestión yo presento un listado de las veces las cuales la pude rastrear a través de los manuscritos los cuales tuve acceso durante el desarrollo del estudio. Aquí presento un caso más y debido a los aparentes desafíos que presenta la siguiente ocurrencia, esto es, a la luz de los demás casos ya expuestas en la tesis, estoy llevando a cabo un análisis más cuidado antes de dar mi parecer: . . . 11Q5 (Psalmsa 19:2) חי חי יודה לכה יודו לכה כול מוטטי רגל בהודיעכה . . . La lectura anterior también puede ser encontrada en el manuscrito 11Q6 (Psalmsb f4_5:5) . . . . Para el rastreo de la formula aquí en cuestión estoy usando las transcripciones de los manuscritos hebreos del Bibleworks 10 (hechas por Martin G. Abegg), aquéllas de Elisha Qimron (The Qumran Texts Composite Edition, 3 vols. 2d edition), aquéllas del sitio web MAAGARIM y también haciendo un rastreo visual (sin uso de mecanismos de búsqueda) de la base de datos de imágenes de The Leon Levy Dead Sea Scrolls Digital Library, de aquélla de la Cambridge Digital Library, de aquélla del Israel Museum, de entre otras. . . . . De paso, en esta discusión que levanté en la tesis respecto a tradiciones literarias hebreas que podrían llegar a tener alguna clase de relación (misma autoría o alguna clase dependencia, derivación) con la composición del salmo 91, me gustaría traer a mesa el siguiente manuscrito el cual estoy analizando en este sentido: . . . 4Q365 (Reworked Pentateuchc f32:13). (shrink)

Ancient philosophy has, for the most part, focused particularly around the history and philosophies of the Pre-Socratics, Socrates, Plato and Aristotle, with broader representations of some other non-Greek philosophical traditions such as the Chinese, Indian and Iranian philosophies. However, a distinctive Eurocentric bias towards ancient Egypt, to which many ancient Greek philosophers looked to as the cradle of wisdom and philosophy, has blatantly disregarded the poignant place of African philosophy in the pedagogy of ancient philosophy. Thus, this paper argues for (...) re-centering ancient Egyptian philosophy, and by extension, African philosophy in the study of ancient philosophy. The paper, firstly, traces the historical originality and rich elements of philosophy that ancient Egypt possesses, and then, identifies how these served as the theoretical springboard for the emergence of Greek philosophy. Any comprehensive study of ancient philosophy should not deliberately exclude this important aspect of development in philosophical thought. The paper, therefore, concludes with recommendations on repositioning African philosophy within the pedagogical context of ancient philosophy. (shrink)

Aquí hago algunas correcciones a mi comentario de número 5 de esta serie.

During his late period, Nietzsche is particularly concerned with the value that mankind attributes to truth. In dealing with that topic, Nietzsche is not primarly interested in the metaphysical disputes on truth, but rather in the effects that the "will to truth" has on the human being. In fact, he argues that the "faith in a value as such of truth" influenced Western culture and started the anthropological degeneration of the human type that characterizes European morality. To call into question (...) the value of truth is therefore necessary, if one wants to help mankind to find her way in the labyrinth of nihilism. -/- In this new addition to Nietzsche scholarship, Gori explores the origin and aim of the philosopher's late perspectival thought by merging the theoretical with the historical approach, with a special focus on the epistemological debate that influenced Nietzsche. As a result, the book provides a contextual reading of the issue that supports the idea that Nietzsche’s attitude in addressing the problem of truth is, in a broad sense, pragmatic. (shrink)

The science of mind wandering has rapidly expanded over the past 20 years. During this boom, mind wandering researchers have relied on self-report methods, where participants rate whether their minds were wandering. This is not an historical quirk. Rather, we argue that self-report is indispensable for researchers who study passive phenomena like mind wandering. We consider purportedly “objective” methods that measure mind wandering with eye tracking and machine learning. These measures are validated in terms of how well they predict self-reports, (...) which means that purportedly objective measures of mind wandering retain a subjective core. Mind wandering science cannot break from the cycle of self-report. Skeptics about self-report might conclude that mind wandering science has methodological foundations of sand. We take a rather more optimistic view. We present empirical and philosophical reasons to be confident in self-reports about mind wandering. Empirically, these self-reports are remarkably consistent in their contents and behavioral and neural correlates. Philosophically, self-reports are consistent with our best theories about the function of mind wandering. We argue that this triangulation gives us reason to trust both theory and method. (shrink)

Ayn Rand is among the most outspoken, and important, intellectual voices in America, wrote Playboy Magazine in 1964. She is the author of what is perhaps the most fiercely damned and admired best seller of the decade, Atlas Shrugged. This chapter discusses some of the reasons for studying Rand and some of the challenges involved. It also discusses a few features of Rand's corpus and her life that should be borne in mind when studying her.

This book is a new interpretation of Schelling's path-breaking 1809 treatise on freedom, the last major work published during his lifetime. The treatise is at the heart of the current Schelling renaissance—indeed, Heidegger calls it "one of the most profound works of German, thus of Western, philosophy." It is also one of the most demanding and complex texts in German Idealism. By tracing the problem of ground through Schelling's treatise, this book provides a unified reading of the text, while unlocking (...) the meaning of its most challenging passages through clear, detailed analysis. This analysis shows how Schelling's implicit distinction between senses of ground is the key to his project of constructing a system that can satisfy reason while accommodating objects that seem to defy rational explanation—including evil, the origins of nature, and absolute freedom. This allows Schelling to unite reason and mystery, providing a rich model for philosophizing about freedom and evil today. (shrink)

This book was completed by the early 1960s and published in 1984 but it has not lost its topicality, for it contains an important re-assessment of the relations of two main streams of contemporary philosophy - the Analytical and the Dialectic. Adherents and critics of these traditions tend to assurnethat they are diametrically opposed, that their roots, concerns and approaches contradict each other, and that no reconciliation is possible. In contradistinction Russell derives both traditions from the common root of the (...) dissatisfaction with the arguments against speculative philosophy. These according to the author leave a lacuna - certain elementsof our Weltanschaaung have been removed, but they cannot be removed without replacement lest we have an incomplete world view, so incomplete in fact that it cannot be viable. According to Russell part of this vacuum is taken up by the analytical tradition but this tradition is not capable of taking up the remainder of it. That portion of the vacant space is however taken up by the dialectical tradi tion, which in turn cannot itself handle the whole of the problem. Thus the two reactions to the demise of speculative philosophy appear to be complementary in at least this sense. But the author goes further, for according to hirn the analytical arguments themselves clearly point to the emergence of dialectical problems, and the dialectical problems themselves need some such background to arise. (shrink)

This is the prologue to a collection of essays on eugenics and psychiatry.

Graduates' employability indicates the excellent education and relevant preparation they obtained from their respective degrees. Tracer studies have enabled higher education institutions to profile their graduates while also reflecting on the quality of education they provide. With the foregoing, a tracer study determined the demographic and academic profile of teacher education graduates from 2017 to 2020 in a state university in the West Philippines. It also ascertained the advanced studies they attended after college, their employment data, the relevance (...) of college preparation with their current employment, difficulties they encountered while securing employment and in their present job, and recommendations to strengthen the teacher education program. The study utilized a descriptive survey research design with 80 non-random samples chosen based on availability. The survey was based on the Philippine Commission on Higher Education with modifications elucidated from previous studies. Results showed that graduates took the teacher education program with a strong passion for the teaching profession. More graduates received honors and awards, passed the licensure examinations for teachers, attended advanced studies for professional development, and are employable. Besides, the graduates’ college preparation is relevant to their current employment. Further, difficulties and problems encountered and recommendations to strengthen the teacher education program were noted. These findings may serve as a baseline for curriculum review and give suggestions for future tracer studies. (shrink)

We face severe global problems, many that we have inadvertently created ourselves. It is clear that there is an urgent need for more wisdom. One response is to improve knowledge about wisdom. This, I argue, is an inadequate response to the problems we face. Our global problems arise, in part, from a damagingly irrational kind of academic enterprise, devoted as it is to the pursuit of knowledge. We need to bring about a revolution in academic inquiry so that its basic (...) aim becomes to seek and promote wisdom. (shrink)

Anglophone philosophy in the last three decades has seen a growing interest in the way participation in human society—as characterized by our doing things that count as taking up and conferring norm-governed roles within institutions like language, the law, social custom, and education—is part of what explains our existence as rational (to whatever extent we are) animals. Using the label discursive norms to refer to the standards of evaluation that attend the exercise of rational thought and agency, this development in (...) philosophy can be understood as a growing interest over the the social institution of discursive norms. The essays in this volume present a sample—by no means representative—of the sorts of issues that arise when we ask and look to answer questions about the way our social lives constrain and support our lives as rational animals. (shrink)

Philosophers often claim that doing philosophy makes people better thinkers. But what evidence is there for this empirical claim? This paper reviews extant evidence and presents some novel findings. We discuss standardized testing scores, review research on Philosophy for Children and critical thinking skills among college students, and present new empirical findings. On average philosophers are better at logical reasoning, more reflective, and more open-minded than non-philosophers. However, there is an absence of evidence for the claim that studying philosophy led (...) to these differences. We present some preliminary and suggestive evidence that, although some of these differences may be attributable to philosophical training, others appear to be selection effects. The key takeaway is that more data are needed. We conclude by urging philosophers and interdisciplinary collaborators to gather more data to test the claim that studying philosophy makes people better thinkers. (shrink)

In the ancient Greek world, the concept of 'miasma,' which becomes permanent and has the potential to grow over time due to evil acts such as murder committed in the city, is a concept frequently referred to in many classical tragedies. To the extent that miasma has a bad connotation due to its nature and is a situation that occurs due to evil actions, it can be considered together with the philosophical problem of evil. In this study, we aim to (...) examine the concept of miasma by focusing on the characters in La Jauría, one of the most prominent films of recent South American cinema, rather than a purely conceptual analysis of the concept. Filmed in the jungles of Colombia and directed by Colombian director Andrés Ramírez Pulido, the 2022 film La Jauría is a psychological drama that focuses on the lives of young people involved in crime. The tragic story of Eliu, the protagonist of the film, which takes place mainly in a prison specially designed to rehabilitate inmates, seems to us to be a very suitable focal point for examining the concepts of miasma, catharsis, and ecstasy, which are frequently referred to in ancient Greek tragedy. To do so, we will first address the various contexts in which miasma has been used historically, considering the flow of events in the movie La Jauría. Then, we will look at the relationship of the concept of miasma with the problem of evil. Finally, we will discuss the possibilities of the concept of purification, which is seen as a kind of antidote to miasma. (shrink)

Social norms – rules governing which behaviours are deemed appropriate or inappropriate within a given community – are typically taken to be uniquely human. Recently, this position has been challenged by a number of philosophers, cognitive scientists, and ethologists, who have suggested that social norms may also be found in certain non-human animal communities. Such claims have elicited considerable scepticism from norm cognition researchers, who doubt that any non-human animals possess the psychological capacities necessary for normative cognition. However, there is (...) little agreement among these researchers about what these psychological prerequisites are. This makes empirical study of animal social norms difficult, since it is not clear what we are looking for and thus what should count as behavioural evidence for the presence (or absence) of social norms in animals. To break this impasse, we offer an approach that moves beyond contested psychological criteria for social norms. This approach is inspired by the animal culture research program, which has made a similar shift away from heavily psychological definitions of ‘culture’ and to become organized around a cluster of more empirically tractable concepts of culture. Here, we propose an analogous set of constructs built around the core notion of a normative regularity, which we define as a socially maintained pattern of behavioural conformity within a community. We suggest methods for studying potential normative regularities in wild and captive primates. We also discuss the broader scientific and philosophical implications of this research program with respect to questions of human uniqueness, animal welfare and conservation. (shrink)

Raccolta di saggi sulla storia della filosofia rinascimentale e moderna.

Raccolta di saggi sulla storia della filosofia rinascimentale e moderna.

A computational methodology called Grossone Infinity Computing introduced with the intention to allow one to work with infinities and infinitesimals numerically has been applied recently to a number of problems in numerical mathematics (optimization, numerical differentiation, numerical algorithms for solving ODEs, etc.). The possibility to use a specially developed computational device called the Infinity Computer (patented in USA and EU) for working with infinite and infinitesimal numbers numerically gives an additional advantage to this approach in comparison with traditional methodologies studying (...) infinities and infinitesimals only symbolically. The grossone methodology uses the Euclid’s Common Notion no. 5 ‘The whole is greater than the part’ and applies it to finite, infinite, and infinitesimal quantities and to finite and infinite sets and processes. It does not contradict Cantor’s and non-standard analysis views on infinity and can be considered as an applied development of their ideas. In this paper we consider infinite series and a particular attention is dedicated to divergent series with alternate signs. The Riemann series theorem states that conditionally convergent series can be rearranged in such a way that they either diverge or converge to an arbitrary real number. It is shown here that Riemann’s result is a consequence of the fact that symbol ∞ used traditionally does not allow us to express quantitatively the number of addends in the series, in other words, it just shows that the number of summands is infinite and does not allows us to count them. The usage of the grossone methodology allows us to see that (as it happens in the case where the number of addends is finite) rearrangements do not change the result for any sum with a fixed infinite number of summands. There are considered some traditional summation techniques such as Ramanujan summation producing results where to divergent series containing infinitely many positive integers negative results are assigned. It is shown that the careful counting of the number of addends in infinite series allows us to avoid this kind of results if grossone-based numerals are used. (shrink)

Imagination is necessary for scientific practice, yet there are no in vivo sociological studies on the ways that imagination is taught, thought of, or evaluated by scientists. This article begins to remedy this by presenting the results of a qualitative study performed on two systems biology laboratories. I found that the more advanced a participant was in their scientific career, the more they valued imagination. Further, positive attitudes toward imagination were primarily due to the perceived role of imagination in (...) problem-solving. But not all problem-solving episodes involved clear appeals to imagination, only maximally specific problems did. This pattern is explained by the presence of an implicit norm governing imagination use in the two labs: only use imagination on maximally specific problems, and only when all other available methods have failed. This norm was confirmed by the participants, and I argue that it has epistemological reasons in its favour. I also found that its strength varies inversely with career stage, such that more advanced scientists do (and should) occasionally bring their imaginations to bear on more general problems. A story about scientific pedagogy explains the trend away from (and back to) imagination over the course of a scientific career. Finally, some positive recommendations are given for a more imagination-friendly scientific pedagogy. (shrink)

Pietro Gori dedicates Nietzsche’s Pragmatism “To the wanderers and Good Europeans,” and Anglophone wanderers into Sarah de Sanctis’s translation will indeed find good European Nietzsche scholarship. The table of contents is a helpful map of the book, with five chapters consisting of twenty-eight sections on a sequence of philosophical and interpretive topics. Perspectival thought, addressed in the subtitle, is the explicit topic of the third chapter. Pragmatism, mentioned in the title, is the explicit topic of the fifth and final chapter. (...) While both topics also are discussed in many other places, the overall focus is on Nietzsche’s views of epistemology and truth.The first chapter discusses Nietzsche’s views of... (shrink)

Tourism literature has shown there is a disagreement amongst academics conducting tourism research as to whether tourism is an academic community, academic study, and/or academic discipline. These three terms are used loosely and change in meaning depending upon the author, source, context, and discipline of the author(s). The following paper identifies tourism’s current position in academia using these three ideas of academic acceptance as tools to guide the discussion. Also guiding the discussion are ideas from tourism scholars and Kuhn’s ideas (...) of what constitutes a discipline. The discussion leads to a debate about “truths” in tourism research. Recommendations regarding the advancement of tourism in academia via theory construction in the academic field of tourism are presented. (shrink)

The beginning of the COVID-19 pandemic offers a unique case study for understanding conceptual and linguistic propagation. In early 2020, scientists, politicians, journalists, and other public figures had to, with great urgency, propagate several public health-related concepts and terms to every person they could. This paper examines the propagation of coronavirus and social distancing and develops a framework for understanding how the language used to express a notion can help or hinder propagation. I argue that anyone designing a representational device (...) for propagation needs to appreciate the three-way causal relationship between language, people’s mental representations, and the extramental world. Using this framework, I explore what makes “social distancing” a bad name for social distancing and why it is unproblematic that “coronavirus” is a scientifically loose way of speaking about the virus. Through this and further study of the many historical examples of linguistic and conceptual propagation, conceptual engineers can better understand the complex challenges facing people who want to propagate representational devices. (shrink)