1996 CACS Colloquia (fwd)

Angel M.Y. Lin (mylin who-is-at oise.on.ca)
Sun, 17 Dec 1995 19:32:14 -0500 (EST)

For those who would be in Toronto, you might be interested in this series
of seminars to be held at OISE, 252 Bloor St. West, Toronto. The
abstracts look interesting... (too bad I would not be in Toronto to attend
them then...)
Angel

<Forwarded Message:>
Subject: 1996 CACS (Centre for Applied Cognitive Science) Colloquia

Reminder: Chris Moore, Psych. Dept. Dalhousie U.
Monday, January 15, 1996, at 12:00, OISE Room 4-487
"Prudence, Altruism and the Child's Theory of Mind"

Daniel J. Povinelli, Director, Division of Behavioral Biology, Univ. of
Southwestern Louisiana, New Iberia Research Center & USL Center for Child
Studies
Title: Chimpanzee's Theory of Mind: Notes from New Iberia
Date: Monday, January 22, 1996, at 12:00, OISE Room 4-487

Traditional analyses of the evolution of intelligence have emphasized
commonality and continuity among species. However, recent research
suggests that humans may have specialized in a particular kind of
intelligence related to understanding mental states such as desires,
intentions, and beliefs. Behavioral studies of human children and
chimpanzees reveal both similarities and striking differences in the
developmental pathways leading to these capacities. Humans and great
apes share many ancient patterns of social behavior, but it is too early
to be certain if they interpret them in the same fashion. Humans may
have evolved a cognitive specialization in theory of mind, forever
altering their view of the social universe.

Speaker: David J. Bakhurst, Philosophy Dept. Queen's Univ.
Time & Date: Monday, February 5, 1996, at 12:00, OISE Room 4-487
Title: Activity, Culture and the Life of the Mind

In the early 1960s, Evald Ilyenkov developed a philosophical anthropology
centered on the concept of activity that was instrumental in the
rejuvenation of Russian Marxist philosophy after the dark days of the
Stalin era. This paper explores themes in Ilyenkov's philosophy,
particularly his idea of mind as a cultural artifact, and examines their
relevance to contemporary debates. In particular, I shall explore
whether Ilyenkov's position makes it possible for us to embrace the
social construction of the mental without forsaking philosophical realism.