Starting with the hypothesis that not only human intelligence but also its antithesis 'intellectual disability' are nothing more than historical contingencies, C.F. Goodey's paradigm-shifting study ...traces the rich interplay between labelled human types and the radically changing characteristics attributed to them. From the twelfth-century beginnings of European social administration to the onset of formal human science disciplines in the modern era, A History of Intelligence and 'Intellectual Disability' reconstructs the socio-political and religious contexts of intellectual ability and disability, and demonstrates how these concepts became part of psychology, medicine and biology. Goodey examines a wide array of classical, late medieval and Renaissance texts, from popular guides on conduct and behavior to medical treatises and from religious and philosophical works to poetry and drama. Focusing especially on the period between the Protestant Reformation and 1700, Goodey challenges the accepted wisdom that would have us believe that 'intelligence' and 'disability' describe natural, trans-historical realities. Instead, Goodey argues for a model that views intellectual disability and indeed the intellectually disabled person as recent cultural creations. His book is destined to become a standard resource for scholars interested in the history of psychology and medicine, the social origins of human self-representation, and current ethical debates about the genetics of intelligence.
How did educated and cultivated men in early modern France and Britain perceive and value their own and women's cognitive capacities, and how did women in their circles challenge those perceptions, ...if only by revaluing the kinds of intelligence attributed to them? What was thought to distinguish the "manly mind" from the feminine mind? How did awareness of these questions inform various kinds of published and unpublished texts, including the philosophical treatise, the dialogue, the polite essay, and the essay in literary criticism? The Labor of the Mind plumbs the social and cultural logic of the Enlightenment's trope of the manly mind; offers new readings of the textual representations of it; and examines the ways in which the trope was subverted or at least subtly questioned. With close readings of the writings of well-known and less familiar men and women, including Poullain de la Barre, The Third Earl of Shaftesbury, Madeleine de Scudéry, David Hume, Antoine- Léonard Thomas, Suzanne Curchod Necker, Denis Diderot, and Louise d'Epinay, and tracing their social networks and friendships, Anthony J. La Vopa explores the problematic opposition between mental labor as concentrated and sustained work, a labor of abstraction and judgment for which only men had the strength, and an aesthetic of effortless and tasteful play in polite conversation in which women were thought to excel. Covering nearly a century and a half of cultural and intellectual life from France to England and Scotland and then back again, La Vopa locates, beneath the tenacity of assumed natural differences, a lexicon imbued with ambivalence, ambiguity, and argument. The Labor of the Mind reveals the legacy for modernity of a fraught gendering of intellectual labor.
Here is the final volume of Norman O. Brown's trilogy on
civilization and its discontents, on humanity's long struggle to
master its instincts and the perils that attend that denial of
human nature. ...Following on his famous books Life Against
Death and Love's Body , this collection of eleven
essays brings Brown's thinking up to 1990 and the fall of Communism
in Eastern Europe. Brown writes that "the prophetic tradition is an
attempt to give direction to the social structure precipitated by
the urban revolution; to resolve its inherent contradictions; to
put an end to its injustice, inequality, anomie, the state of war .
. . that has been its history from start to finish." Affiliating
himself with prophets from Muhammad to Blake and Emerson, Brown
offers further meditations on what's wrong with Western
civilization and what we might do about it. Thus the duality in his
title: crisis and the hope for change. In pieces both poetic and
philosophical, Brown's attention ranges over Greek mythology,
Islam, Spinoza, and Finnegan's Wake . The collection
includes an autobiographical essay musing on Brown's own
intellectual development. The final piece, "Dionysus in 1990,"
draws on Freud and the work of Georges Bataille to link the recent
changes in the world's economies with mankind's primordial drive to
accumulation, waste, and death.
`In this remarkably economical, clear and informed book, Mike Howe... sets about unravelling the formidable semantic, logical and empirical knots into which IQ testers and their supporters have tied ...themselves... Howe suggests that we have, for decades, been asking the wrong kinds of questions. He points to the number of alternative, theoretically richer, views of human intelligence that don't reduce all to a single dimension... this is rendered with an easy, readable style which assumes no previous technical knowledge' -
British Journal of Educational Psychology
In this provocative and accessible book, Michael Howe exposes serious flaws in our most widely accepted beliefs about intelligence. He shows that crucial assumptions are simply wrong and have had destructive social consequences. IQ is real enough, but the common idea that a quality of intelligence is the underlying cause of people's differing abilities is based on poor science as well as faulty reasoning.
Offering a powerful case for a better understanding of human intelligence,IQ in Questioncontradicts erroneous and destructive claims such as: IQ tests provide a measure of inherent mental capacities; intelligence and `race' are linked; IQ measures are good predictors of a person's success; intelligence cannot be changed; there is a `gene for intelligence'; and low IQ always means restricted capabilities.
This book is the first international handbook of intelligence ever published. It is intended to prove a truly international perspective on the nature of intelligence. It covers intelligence theory, ...research, and practice from all over the globe. Areas covered include Great Britain, Australia, French-speaking countries, German-speaking countries, Spanish-speaking countries, India, Japan, Israel, Turkey, and China. Each author is an internationally recognized expert in the field of intelligence. Authors represent not just their own viewpoint, but rather, the full variety of viewpoints indigenous to the area about which they write. Each chapter deals with, for its area, definitions and theories of intelligence, history of research, current research, assessment techniques, and comparison across geographical areas. An integrative final chapter synthesizes the diverse international viewpoints.
According to philosophers intellect is the rational faculty of the soul, by which one can understand the truth universally. Now the question is how much this definition of intellect conforms to the ...Quran's view. Islamic Philosophers believe that intellect has got various capabilities to reach differing degrees. In the lower degrees intellect can deduce, analyze and synthesize the concepts. Through contemplation, reflection as well as purification, this faculty could develop and would be able to connect with the world beyond and unify with separated intelligences and reach the truth immediately. Thus, the intellect controls the whole cognitive activities of human being including understanding, deduction, assessment, development, spiritual observation and his practical actions. In other words, the real existential dimension of man always thinks and acting accordingly. This concept of intellect is the one Quran verses admitted.
"Late separatists" means the current followers of this current of thought, compared to the earlier separatists, have changed their approach to the scope of application of reason in understanding the ...Qur'an and give more functions to reason. The present article has examined this issue in the Quranic opinions of the late Malekimianji, Tehrani, Hakimi and Mr. Seydan.The results of this study, which is based on descriptive-analytical method based on library information, show that later separatists, while stubbornly opposing philosophical reason in its specific meaning, accepted their reason with distinct titles such as innate intellect (enlightened intellect). , Introduce religious and essential self-foundationTo show its difference with the philosophical intellect, but in fact, their preferred intellect is the analytical intellect or the intellect of the evidence of axioms, and in the form of logical propositions, referring generalities and absolutes to the specifics and constraints and understanding the Qur'an with connected and discrete evidences Has emerged. This hypothesis also proves that although later separatists valued reason somewhat than their predecessors As a result, this current of thought, based on its preconceived notion among the sources of interpretation, has limited the hand of philosophical reason from the circle of understanding the deep meanings of the Qur'an and typically to the apparent levels of the meaning of the verses. A comparison of his Qur'anic view with rationalist interpretations is evidence of this claim.
Reason, which is one of the sources of knowledge, is divided into theoretical and practical; There is no difference in the existence of theoretical intellect and its role in the perception of ...generalities. But there is a difference in the fact that practical intellect has an existence independent of theoretical intellect and is evidence; Some philosophers deny the existence of practical reason independent of theoretical reason and some believe in it; The second group, some deny the perceptual dimension and some believe in evidence of its partiality. Considering the appearance of Mulla Sadra's expressions, it seems at first that he considers the existence of practical intellect to be independent of theoretical intellect by two criteria (separation and contradictory existential verbs) and because of documents such concepts as inference, thought, Troy, conjecture. And inspiration (belief, and judgment), which are associated with perception, attribute partial perception to it. However, in this paper, we came to this conclusion by descriptive-analytical method after minor (not cobra) damage in the two mentioned criteria and considering that all types of partial perceptions have appropriate powers (such as sense, imagination and delusion). That neither practical intellect has an existence independent of theoretical intellect nor can a partial perception be invoked to it, and therefore we should consider Mulla Sadra to be of the same view.
