Interpretation Of Attitudes Research Articles

Editorial

Welcome to this special issue on psychodynamic and systems theories perspectives on residential child care. Psychodynamic in fluences have been waning over the last several decades, both generally (Shaver & Mikulincer, 2005) and in residential child care settings (Mann, 2003; Sharpe, 2006). Sigmund Freud, founder of psychoanalysis, has gone from being equated with Copernicus and Darwin in popular magazines of the 1950s (Menand, 2017) to currently being depicted as a cocaine-addicted charlatan who falsified his case studies in a current, popular biography (Crews, 2017). Behaviourism and social learning theory have become more prominent (Shaver & Mikulincer, 2005 ), both of which offer a more positivist interpretation of human nature (Moyn, 2016). Yet there is a strong, international consensus regarding the centrality of relationships in providing good residential child care (Kendrick, Steckley, & McPheat, 2011), and neither behavioural nor social learning theories offer much illumination for making sense of how mind-bogglingly difficult these relationships can be. Practitioners need support to ask and tentatively answer two, fundamental questions: ‘what is happening for the young person in order to make this relationship work and what is happening for me, the carer in order that this relationship works?’ (Sharpe, Daniel, & Degregorio, 2007). Psychodynamic and systems theories offer such support.

On making sense. An exploration of Wundt's apperceptionist account of meaningful speech.

In the wake of the critical reorientation in the historiography of psychology, a number of scholars challenged the one-sided structuralist and positivist interpretation of Wilhelm Wundt's work. This paper aims at contributing to these recent efforts, by providing an analysis of the way in which Wundt's apperceptionism conditioned his account of the relation between thought and speech, and by extrapolation, of disorganized thought and speech. While Wundt's pivotal role in the development of the psychology of language is relatively well-known, discussions on this part of his theorizing tend to focus exclusively on his gestural or motor account of language. This obliterates the complex theoretical background of Wundt's theory of language and speech, as well as its systematic place within his psychological system. Highlighting this neglected dimension of Wundt's theorizing, however, could open up a new horizon of pressing research questions in the historiography of psychology.

„Stoisz prosty albo cię prostują”. Psychosomatyczne podstawy racjonalistycznych praktyk stoickich

The essay discusses popular rationalistic interpretation of stoic spiritual practices as rational control over nonrational aspects of human life. On the course of analyzing ancient stoics texts and recommendations concerning a good life the essay proves that the word “controlling” is not really proper translation of stoic intentions. Much better picture is of reason that takes care of condition of body and soul, or of reason that follows body and soul. Stoic reason is a tool for understanding and nursing nod controlling. Thus the ideal for stoic life is not reason but harmony, which is the best way of translating ancient Greek word tonos.

Definitions and Empirical Justification in Christian Wolff’s Theory of Science

This paper argues that in Christian Wolff’s theory of knowledge, logical regimentation does not take the place of experiential justification, but serves to facilitate the application of empirical information and clearly exhibit its warrant. My argument targets rationalistic interpretations such as R. Lanier Anderson’s. It is common ground in this dispute that making concepts “distinct” (articulating their component marks) issues in the premises on which all deductive justification rests. Against the view that concepts are made distinct only by analysis, which is carried out by the understanding independently of experience, I contend that for Wolff some distinct concepts are arrived at through experience. I emphasize that Wolff countenances empirical methods of obtaining distinct concepts even in mathematics. This striking feature of his view indicates how its empiricist elements can be reconciled with his injunction to follow “mathematical” method.

Compromise and complicity in international student mobility: the ethnographic case of Indian medical students at a Chinese university

ABSTRACTExisting scholarship on international student mobility (ISM) often draws on Bourdieu to interpret such mobility as a strategy of capital conversion used by privileged classes to reproduce their social advantage. This perspective stems from and also reinforces a rationalistic interpretation of student mobility. A shift of focus to interAsian educational mobilities involving non-elite individuals and institutions can reveal logics of behavior and of social interaction that are at discrepancy with the dominant perspective, thereby advancing the theorization of educational mobilities. This paper examines a case of Indian youths of less affluent backgrounds pursuing English-medium medical degrees (MBBS) at a provincial university in China. Through ethnography, the paper illustrates how various parties – individual, organizational and institutional – to this somewhat ‘unlikely’ project of knowledge mobility follow the discrepant logics of compromise and complicity to seek to realize their educational desires, social aspirations, and organizational objectives amidst realities of class disadvantage and resource inadequacy.

Demand rationalities in contexts of poverty: Do the Poor respond to market incentives in the same way?

Over the last decades, we have witnessed the centrality of demand-side education policies intended to improve access and conditions of schooling for the poor. Among these policies, voucher systems have played a prominent role as a mechanism to enhance choice and competition. Actors advocating for and boosting such policies, such as the World Bank, national governments or private corporations, share a common understanding of the ways in which poor people respond to specific market and policy incentives. This article develops a critique of the assumed instrumental rationality of mainstream policies and programmes that focus on market and policy incentives to influence the educational demands of the poor. In the first part, the article describes the main characteristics of demand-side financing of education policies and provides an interpretation of the instrumental rationality embedded in the theory of change of these policies. In the second part of the article, alternative frameworks to interpret the responses of the poor to market and policy incentives are presented and discussed. The final section of the paper reflects on the significant policy implications of this discussion for global education reforms.

Preface to Le concept de loi économique dans “Le Capital,” by Gérard Duménil

This preface constitutes Althusser’s most consistent epistemological account of Marx's Capital since Reading Capital. Althusser considers Duménil's reading to be at odds with both empiricist and rationalist interpretations of Marx's Capital. He argues that Capital is characterized by different orders of exposition. The major order of exposition, comprising a range of concepts, including capital itself, is visible, homogeneous, and unified. The other orders of exposition, which are not simply “historical” or “concrete,” interrupt and cut across the major one. For Althusser, Marx’s chapters on the “working day” or “primitive accumulation” act as an “exterior” with respect to the concepts of the major order. Thus each concept takes its place within limits set by this exterior. These limits are not deducible from the categories of political economy; rather they transform those categories, revealing their contingency. For Althusser, this contingency in the presentation of Capital challenges us constantly to rethink Marx’s thought in the context of our own times.

Die beperkings van regstellende gelykheid

Die beperkings van regstellende gelykheid

The rational status of quantum cognition.

Classic probability theory (CPT) is generally considered the rational way to make inferences, but there have been some empirical findings showing a divergence between reasoning and the principles of classical probability theory (CPT), inviting the conclusion that humans are irrational. Perhaps the most famous of these findings is the conjunction fallacy (CF). Recently, the CF has been shown consistent with the principles of an alternative probabilistic framework, quantum probability theory (QPT). Does this imply that QPT is irrational or does QPT provide an alternative interpretation of rationality? Our presentation consists of 3 parts. First, we examine the putative rational status of QPT using the same argument as used to establish the rationality of CPT, the Dutch Book (DB) argument, according to which reasoners should not commit to bets guaranteeing a loss. We prove the rational status of QPT by formulating it as a particular case of an extended form of CPT, with separate probability spaces produced by changing context. Second, we empirically examine the key requirement for whether a CF can be rational or not; the results show that participants indeed behave rationally, at least relative to the representations they employ. Finally, we consider whether the conditions for the CF to be rational are applicable in the outside (nonmental) world. Our discussion provides a general and alternative perspective for rational probabilistic inference, based on the idea that contextuality requires either reasoning in separate CPT probability spaces or reasoning with QPT principles. (PsycINFO Database Record

ЭСХ АТОЛОГИЯ В НАРОДНОБИБЛЕЙСКОЙ ТРАДИЦИИ БЕЛОРУСОВ (ПО СОВРЕМЕННЫМ ЗАПИСЯМ)

The paper analyses several modern Belarusian peasant eschatological narratives. The presented sources show that traditional apocalyptic characters and plots are organically intertwined with rationalistic notions of environmental and social disasters and thus tend to offer a logical explanation of the depicted events. In the eschatological narratives, which prevail in urban environment, rationalistic interpretations displace the pre-existing mythological and religious motivations of Doomsday. The mythologised and rationalistic interpretations emphasise people’s responsibility for the end of the world – a global catastrophe that could be caused by supernatural powers, natural or man-made causes, directly or indirectly imposed on sinners.

The Strong Egypt Party: representing a progressive/democratic Islamist party?

Islamist parties espouse a socio-political platform that rests on the notion of creating an Islamic order and the application of the Islamic Sharia as a normative/legal and authoritative power structure. Progressive/Democratic Islamists is a term coined by some scholars to account for the emergence of new actors within the Islamic ranks starting from the 1990s in several Middle Eastern countries including Iran, Turkey, Egypt and North African countries. These actors depart from authoritarian political interpretations of Islamic texts, calling for a rationalist interpretation of Islamic idioms emphasizing the compatibility of Islam with democracy, pluralism, human rights and grassroots empowerment. This article analyzes the case of the Strong Egypt party (SEP) in the wake of the 2011 uprising in Egypt. It problematizes the identity of the party and its location in the ideological and political spectrum in Egypt. The article argues that the SEP claims a mixture of cultural conservatism, economic progressivism and political democracy, but that this mixture suffers from lack of depth, sophistication and a genuine social constituency and project.

RASIONALITAS PENAFSIRAN IBNU ‘ATHIYYAH

Borrowing the definition used by Binyamin Abrahamov for discussion of theology: Rationality is treating any issues by using reason, but whitout giving priority reason. Thus, if it is associated with the interpretation means interpreting the Qur'an by using reasoning or ijtihad, but without making it as the main point. The use of reason in addition to a history that is valid in the interpretation of the Qur'an is a necessity. This is caused by the editors who sometimes use the Qur'an itself ambiguous pronunciation (musytarak / ambiguous) meaning there is even the opposite, or use a word with a specific meaning. However, the interpretation of rationality is limited in scope to understand the meaning or spelling or sentence structure verses (read: the discourse of) the Qur'an. Not including the use of analogy in legal dig no texts or texts in the Qur'an.

RASIONALITAS PENAFSIRAN IBNU ‘ATHIYYAH

Borrowing the definition used by Binyamin Abrahamov for discussion of theology: Rationality is treating any issues by using reason, but whitout giving priority reason. Thus, if it is associated with the interpretation means interpreting the Qur'an by using reasoning or ijtihad, but without making it as the main point. The use of reason in addition to a history that is valid in the interpretation of the Qur'an is a necessity. This is caused by the editors who sometimes use the Qur'an itself ambiguous pronunciation (musytarak / ambiguous) meaning there is even the opposite, or use a word with a specific meaning. However, the interpretation of rationality is limited in scope to understand the meaning or spelling or sentence structure verses (read: the discourse of) the Qur'an. Not including the use of analogy in legal dig no texts or texts in the Qur'an.

RASIONALITAS PENAFSIRAN IBNU ‘ATHIYYAH

Borrowing the definition used by Binyamin Abrahamov for discussion of theology: Rationality is treating any issues by using reason, but whitout giving priority reason. Thus, if it is associated with the interpretation means interpreting the Qur'an by using reasoning or ijtihad, but without making it as the main point. The use of reason in addition to a history that is valid in the interpretation of the Qur'an is a necessity. This is caused by the editors who sometimes use the Qur'an itself ambiguous pronunciation (musytarak / ambiguous) meaning there is even the opposite, or use a word with a specific meaning. However, the interpretation of rationality is limited in scope to understand the meaning or spelling or sentence structure verses (read: the discourse of) the Qur'an. Not including the use of analogy in legal dig no texts or texts in the Qur'an.

RASIONALITAS PENAFSIRAN IBNU �ATHIYYAH

Borrowing the definition used by Binyamin Abrahamov for discussion of theology: Rationality is treating any issues by using reason, but whitout giving priority reason. Thus, if it is associated with the interpretation means interpreting the Qur'an by using reasoning or ijtihad, but without making it as the main point. The use of reason in addition to a history that is valid in the interpretation of the Qur'an is a necessity. This is caused by the editors who sometimes use the Qur'an itself ambiguous pronunciation (musytarak / ambiguous) meaning there is even the opposite, or use a word with a specific meaning. However, the interpretation of rationality is limited in scope to understand the meaning or spelling or sentence structure verses (read: the discourse of) the Qur'an. Not including the use of analogy in legal dig no texts or texts in the Qur'an.

<em>The Value of a Triangle: Mathematics Education in Industrial and Classical Schools in the Segregated South</em>

Mainstream education research and policy is dominated by social science orientations that primarily rely on positivist theories, models, and interpretations of the mathematical competence of African Americans or Blacks (terms are used interchangeably). Contemporary scholarship and national discourse surrounding the education of Blacks often center on the notion of pathology, a view largely supported by deficit perspectives (Martin, 2009a; Stinson 2006). As Martin has pointed out, research and policy is a site where degradation of African American children occurs (Martin, 2009a, p. 1) in part because of the on-going discussions of racial achievement gaps and comparisons to White and Asian American students.An official and public conversation about achievement gaps has been going on at least since 1969 when The National Assessment of Educational Progress (NAEP) began reporting racially disaggregated achievement data (see National Center for Education Statistics website at http://nces.ed.gov/nationsreportcard/). Most policymakers and researchers use NAEP data to make consequential claims about U.S. students' outcomes - Black students' outcomes in particular. The claims can be consequential because school districts, teachers, and even families and students themselves view the interpretations of the standardized assessments as normative, correlated with intelligence, and generally disconnected from institutional issues and contexts.There are explanations in the literature for why achievement gaps exist. Some researchers point to factors such as inequitable distribution of quality teachers (Adamson & Darling-Hammond, 2012). Others position Black parents negatively, blaming them for placing low value on early education (Jencks & Phillips, 1998). Still other scholars contend that the U.S. does not have an achievement gap at all, but an educational debt (Ladson-Billings, 2006). Mathematics education research and policy continue to use achievement gap language in decontextualized ways despite a growing body of literature that suggests race-comparative approaches position Black students at the bottom of the racial hierarchy of ability (Martin, 2009a, b, c). These approaches do not address issues of identity and power, which are important for decentering the assimilationist perspective in many education policy documents (Gutierrez, 2008). The perspective can be viewed as assimilationist because there is little recognition of the linguistic and cultural resources that marginalized students bring to the classroom or to the discipline of mathematics (Gutierrez, 2008, p. 361). Moreover, there is limited effort by mainstream education research and policy to understand what it means to learn while also being Black (Martin, 2012). Critical Race Theory (Crenshaw, Gotanda, Peller, & Thomas, 2000; Delgado & Stefancic, 2012) points out that race and racism are endemic in U.S. society; therefore, it is critical to analyze the intersection at the teaching and learning of and the story of race to interrogate ways race influences Black people's educational experiences and production of mathematical knowledge.The rise in national focus on the achievement of Blacks using state and national summative assessments can be marked by important legal decisions beginning with Brown v. Board of Education (1954), but also the Civil Rights Act of 1964 and the Elementary and Secondary Education Act (ESEA) of 1965. What did the education of Blacks look like before these legal decisions? While very little is known about the education of Blacks pre-Brown, there is some documentation of important issues we might find at that intersection of teaching and learning and race during segregation (Russell, 2014). The field also knows that new narratives describing the segregated schooling of Blacks, mainly in the South have challenged the master narrative that reduced all Black schools and students to unilateral inferiority (Anderson, 1988; Siddle-Walker, 2009). …

What Mistake of Law Just Might Be: Legal Moralism, Liberal Positivism, and the Mistake of Law Doctrine

This Article examines and evaluates a distinctive, increasingly popular account of the Mistake of Law doctrine. A growing number of legal theorists have criticized the traditional, positivist interpretation of the doctrine; legal moralists in particular have argued that the traditional interpretation is conceptually confused. Because the doctrine’s use of a strict liability punishment regime does not incentivize individuals to learn the law as well as a negligence regime might, legal moralists argue that the doctrine cannot be explained by a desire to incentivize legal knowledge. In evaluating this argument, the Article defends the traditional account, often identified with the liberal positivism of Justice Holmes. It concludes that the modal claims of legal moralists cannot be vindicated based on the arguments employed to defend them.

Teoria prawa Marsyliusza z Padwy

Marsilius of Padua’s Theory of Law The article presents the theory of law found in the writings of Marsilius of Padua, one of the greatest political thinkers of the late Middle Ages. The problem of law in the thought of Marsilius is one of the most controversial issues in Marsilian literature. The author of the article analyzes Marsilius’ definition of law and his distinction between human law and divine law (i.e. revealed in Sacred Scripture). Also analyzed in detail is the issue of the relation between human law and justice, as well as human and divine law. The author states that Marsilius’ theory was undoubtedly original and innovative, however he distances himself from the purely positivist interpretation of this theory, popular among some (especially Polish) researchers. According to the author, Marsilius’ view on law, although highly original, bears more resemblance to the traditional natural law theories, rather than legal positivism in the classical sense.

Rationality and autonomy from the Enlightenment and Islamic perspectives

Rationality and autonomy are foundational concepts in anglophone or ‘Western’ countries that originated primarily from the Enlightenment period. When compared with ‘Western’ ideologies, non-Western belief systems such as Islam may not appear, at first glance, to place as much emphasis on the value and attainment of rationality and autonomy. This may lead some people to conclude that Islam necessarily marginalises or even suppresses its believers’ development of rationality and autonomy. This article compares the concepts of rationality and autonomy from the Enlightenment and Islamic perspectives. It is argued that there exist Islamic traditions that promote the inculcation of ‘normal rationality’ and ‘normal autonomy’ within a convictional community from which beliefs develop. However, the extent to which Muslims are encouraged to cultivate and exercise their rationality and autonomy would depend, among other factors, on the specific interpretations of rationality and autonomy privileged by the Islamic tradition they belong to.

Christian Euhemerism in the Latin Middle Ages

In Late Antiquity, Christian apologists adopted the views of the rationalist Greek (or Sicilian) philosopher Euhemerus of Messene (fl. ca 300BCE) in order to refute the theological claims and cultic practices of pagan, principally Roman, religion. The traveller Euhemerus had written an account, now lost, of his journey to a mythical island which he called Panchaia, the Hiera Anagraphe (Sacred Record), where he claimed to have seen a golden column in the tomb of Zeus Triphylian (of the three tribes) on which was inscribed in his own words the history of his achievements. In the philosophical trend of Greek rationalism, Euhemerus sought to explain the mundane origins of the Hellenistic divinities. The ancient gods were once merely ancient royalty whose mortality had been forgotten by the ages. The record of the mortal deeds of Zeus Triphylian were used by Euhemerus to support this argument. He attributed their god-like powers remembered in the tragic poets to simple human superiority and their divine intelligence to their mere primacy: they were the first to accomplish great inventions and deeds and were remembered for it. Although several Greek philosophers held to such notions, Euhemerus’ name was applied by historians to the general rationalist idea: Euhemerism. [The investigation of later Euhemerism suffers from the movement’s close association with Greek rationalism in general. We can define Euhemerism in two ways: first in the strictest sense as a movement which reflected the known views of Euhemerus' Hiera Anagraphe regarding Panchaia and the historicity of the family of Saturn and Uranus. The principle sources of these views are the handed-down accounts of Lactantius and Diodorus; or second, in the widest sense, as a rationalist movement which sought to explain the mundane origins of all the Hellenistic gods and heroes as mortals. But could not the wide sense of Euhemerism be said of many Greek rationalist interpretations of Hellenistic divinities? In some cases, simply “rationalist” might be a better qualifier for such ideas. Although the wide and strict sense above might not be relevant when charting the history of ideas, they claim some consideration when discussing the influence of Euhemerus and Euhemerism in later authors. To give an example, although Fulgentius in his Mythologies espouses views on the mortal history of the Greek mythical heroes Perseus and Ganymede (they were ancient generals) which he undoutably received from reading Greek rationalist interpretations, these views are not “Euhemerist” in the strict sense since what we know of the Hiera Anagraphe is silent on the matter. In a wider sense, however, they are in the current of Greek rationalist thought which we might call “Euhemerism”. It could be said then that Fulgentius’ views on Perseus and Ganymede reflect a kind of broad “Euhemerism” which paradoxically does not rely on the known writings of Euhemerus. In the following discussions I will be careful to denote when appropriate which sense, wide or strict, I am using.] References to the Hiera Anagraphe appear among Greek authors especially Diodorus of Sicily whose paraphrases of Euhemerus make up much of books 5 and 6 of the Library. In the 2nd century BCE, the Hiera Anagraphe was adapted into Latin by Quintus Ennius whose work, now lost as well, was referenced and cited by Lactantius and Sextus Empiricus. Euhemerist formulations also found their way into Cicero’s De Natura Deorum and Macrobius’ commentary on the Somnium Scipionis. Eusebius of Caesarea copied Diodorus’ adaptation of Euhemerus in the second book of the Praeparatio Evangelica, a manual for pagan converts to Christianity. The Euhemerism of the early Christians, Tertullian, Minucius Felix, Commodian, Arnobius, and Augustine were received mostly third-hand. Only Arnobius' pupil, Lactantius had read Ennius’ Latin adaptation when he summons Euhemerus for his arguments against Roman paganism in the Divine Institutions. [J.W. Schippers, De Ontwikkeling der Euhemeristische Godencritiek in de Christelijke Latiijnse Literatuur (diss., Utrecht; Groningen, 1952), pp. xxx].