Defense of Scientific Hypothesis: From Reproducibility Crisis to Big Data sets out to explain and defend the scientific hypothesis. Alger's mission is to counteract the misinformation and misunderstanding about the hypothesis that even seasoned scientists have concerning its nature and place in modern science. Most biological scientists receive little or no formal training in scientific thinking. Further, the hypothesis is under attack by critics who claim that it is irrelevant to science. In order to appreciate and evaluate scientific controversies like (...) global climate change, vaccine safety, etc., the public first needs to understand the hypothesis. Defense of Scientific Hypothesis begins by describing and analyzing the scientific hypothesis in depth and examining its relationships to various kinds of science. Alger then guides readers through a review of the hypothesis in the context of the Reproducibility Crisis and presents survey data on how scientists perceive and employ hypotheses. He assesses cognitive factors that influence our ability to use the hypothesis and makes practical and policy recommendations for teaching and learning about it. Finally, Alger considers two possible futures of the hypothesis in science as the Big Data revolution looms: in one scenario, the hypothesis is displaced by the Big Data Mindset that forgoes understanding in favor of correlation and prediction. In the other, robotic science incorporates the hypotheses into mechanized laboratories guided by artificial intelligence. But in his illuminating epilogue, Alger envisions a third way, the Centaur Scientist, a symbiotic relationship between human scientists and computers. (shrink)

Historians of the eugenics movement have long been ambivalent in their examination of the links between British hereditary researchers and Nazi Germany. While there is now a clear consensus that American eugenics provided significant material and ideological support for the Germans, the evidence remains less clear in the British case where comparatively few figures openly supported the Nazi regime and the left-wing critique of eugenics remained particularly strong. After the Second World War British eugenicists had to push back against the (...) accusation that their science was intrinsically dictatorial or totalitarian and, as a result, many of their early perceptions of the Nazis were ignored or rationalised away. Further, historians in recent years have focused more directly on the social reformist elements of eugenics, discussing the links between hereditary science and the birth control and feminist movements in addition to others. While undoubtedly making valuable contributions to the scholarly understanding of the eugenic milieu in the interwar years, these studies have neglected to recontextualize the sentiments of British eugenicists who did indeed view the Nazi government positively in the early years of the 1930s. This article argues that there was a significant, though not numerically sizable, faction in the British eugenics movement, though mostly outside the Eugenics Society itself, in the early 1930s that viewed the Nazi Germany as an admirable state for its implementation of eugenic principles. One of these figures was later interned by his own government for being too closely aligned with the German regime, though he argued that this affinity was driven by the quest for scientific truth rather than politics. Eugenics in Britain thus contained a greater diversity of views toward Germany than scholars have previously assumed, warranting more research into the individuals and organizations harbouring these views. (shrink)

Edmund Husserl maintains that phenomenological thinking does not begin with the theoretical roof but with the foundations of immediate and concrete experience. Martin Heidegger claims that to begin with immediate experience is to think in moments of disruption or disturbance of the everyday. Using these positions as a starting point, this paper argues for a phenomenological approach to project management that explores the immediate and concrete experience of project managers. In doing so it attempts to address an over-emphasis on the (...) universalised and abstracted modes of theorising that currently dominate project management practice. Eugene Gendlin’s psycho-therapeutic technique of “focusing” provides a practical example of the phenomenological approach in action through a critical dialogue between researcher and practitioner, the co-authors of this paper. This paper argues that the insight derived from such an approach can do far more for a project manager in terms of their relationship to their work, the meaning they derive from it, and their effectiveness in the role, than a dedicated adherence to the strictures of traditional project management practice. (shrink)

У статті простежено формування та динаміку розвитку тіньової економіки в Україні. Показано, що реформування економіки країни на початку 1990-х років без належного наукового обґрунтування призвело до механічного копіювання та реалізації монетаристської моделі регулювання економічних процесів. Реалізація закордонних "рецептів" реформування економіки без урахування національної специфіки призвела до появи нових форм та методів тіньової економічної діяльності.

The wide variety of blame presents two difficult puzzles. Why are instances of blame categorized under so many different mental kinds, such as judgment, belief, emotion, action, intention, desire, and combinations of these? Why is “blame” used to describe both interpersonal reactions and mere causal attributions, such as blaming faulty brakes for a car crash? I introduce a new conception of blame, on which blame is attention to something as a source of badness. I argue that this view resolves both (...) puzzles and offers an independently appealing conception of blame. (shrink)

The aim of this article is to introduce the concept of Cognitive Fitness (CF), identify its key ingredients underpinning both real-time task performance and career longevity in high-risk occupations, and to canvas a holistic framework for their assessment, training, and augmentation. CF as a capacity to deploy neurocognitive resources, knowledge and skills to meet the demands of operational task performance, is likely to be multi-faceted and differentially malleable. A taxonomy of CF constructs derived from Cognitive Readiness (CR) and Mental fitness (...) (MF) literature maps into phases of operational cycles from foundational to advanced, mission-ready and recovery. Foundational cognitive attributes, such as attention, executive control and co-action, were hypothesized to be trainable at the initial Cognitive Gym phase. More advanced training targets at the CR phase included stress and arousal regulation, adaptability, teamwork, situation awareness (including detection, sense-making and prediction) and decision making (de-biasing and confidence calibration). The mission-ready training phase is focused on tolerances (to sleep loss, monotony, pain, frustration, uncertainty) and resistance (to distraction, deception or manipulation). Operational Augmentation phase relies on support tools such as decision aids and fatigue countermeasures, while the Recovery phase employs reflexive (e.g., mindfulness), and restorative practices (e.g., nutrition and sleep hygiene). The periodization of cognitive training in this cycle is hypothesized to optimize both real-time cognitive performance and the resilience that enables life-long thriving. One of the most promising avenues of validating this hypothesis is by developing an expert consensus on the key CF ingredients and their relative importance in high-performance settings. (shrink)

The aim of this paper has been to draw attention to the non-cognitive aspects of Vygotsky's theoretical heritage. We hope that we have succeeded in presenting here his principal ideas on motivation and volition in the present-day problem context. It should be noted that the problem of human freedom and self-determination was of great importance for Vygotsky, though the explicit discussion of this problem is not common in his writings. Approaching this problem both as a philosopher and as a psychologist, (...) Vygotsky inevitably had first to get some idea of the general psychological regularities which could serve as a concrete-psychological basis for the constructive paradigm in the explanation of the phenomena of human freedom and “non-freedom.” It is highly probable that he planned to discuss this problem at length in his last uncompleted book,Doctrine of Affects. However, even the existing texts provide a weighty and insightful basis not only for scientific research but also for creating applied methods of enhancement of human will-power, or, more exactly, the talent to will. Some of the possibilities, revealed by the Vygotskian approach, are presented in the last section. Many other of Vygotsky's brilliant ideas still await an unbiased reading in the contemporary, rather than merely historical, context. (shrink)

Eugene Marshall presents an original, systematic account of Spinoza's philosophy of mind, in which the mind is presented as an affective mechanism that, when rational, behaves as a spiritual automaton. He explores key themes in Spinoza's thought, and illuminates his philosophical and ethical project in a striking new way.

This study investigated students’ perceptions of ethical organizational climates, attitudes towards ethical issues, and the perceived relationship between ethical behavior and success in business organizations. Comparisons were made between the attitudes of these future managers with previously published studies of Russian managers’ attitudes. A survey of 100 business students in three Moscow universities showed that their attitudes toward ethical behavior were more negative than those of Russian managers. No significant differences were found in the perceptions or attitudes of students who (...) had attended an ethics course and those that did not. The implications for both managers and researchers were reported. (shrink)

In recent years, philosophers have developed a novel conception of blame as a kind of moral protest. This Protest View of Blame faces doubts about its intelligibility: can we make sense of inner ‘protest’ in cases of unexpressed blame? It also faces doubts about its descriptive adequacy: does ‘protest’ capture what is distinctive in reactions of blame? I argue that the Protest View can successfully answer the first kind of doubt, but not the second. Cases of contemptful blame and unexpressed (...) blame offer initial counterexamples to the view. The Protest View can accommodate these examples by appealing to a broader notion of protest, but, I argue, at the cost of retreating to a broader category that no longer captures what is distinctive about blame. Moreover, nonviolent resistance, in the tradition of Gandhi and Dr. King, characteristically protests without blame, presenting another powerful challenge to the Protest View. These challenges, I argue, undermine the view, while helping to illuminate and defend the appeal of nonviolent resistance. They also offer an alternative conception of the relation between protest and blame, characteristic of nonviolent resistance and obscured by the Protest View. On that alternative, the relation is not descriptive but practical; rather than understanding blame as a kind of protest, we should aim, in many cases, to replace blame with protest. (shrink)

Vaccine refusal is not a free rider problem. The claim that vaccine refusers are free riders is inconsistent with the beliefs and motivations of most vaccine refusers. This claim also inaccurately depicts the relationship between an individual’s immunization choice, their ability to enjoy the benefits of community protection, and the costs and benefits that individuals experience from immunization and community protection. Modeling vaccine refusers as free riders also likely distorts the ethical analysis of vaccine refusal and may lead to unsuccessful (...) policy interventions. (shrink)

T.M. Scanlon has recently offered an influential treatment of blame as a response to the impairment of a relationship. I argue, first, that Scanlon’s remarks about the nature of blame suggest several sharply diverging views, so different that they can reasonably be considered different theories: a judgment-centered theory, on which blame is the reaction the blamer judges appropriate; an appropriateness-centered theory, on which blame is any reaction that is actually appropriate; and a substantive list theory, on which blame is any (...) of a list of reactions, such as anger or loss of trust. Once distinguished, each theory faces a series of formidable challenges that neither Scanlon nor his commentators have addressed. I argue that the notion of directed attention, central in Scanlon’s earlier work, can be used to address these challenges, while preserving the spirit of Scanlon’s discussion of blame. (shrink)

Empirical evidence shows that people have multiple time-biases. One is near-bias, another is future-bias, and a third is present-bias. Philosophers are concerned with the normative status of these time-biases. They have argued that, at least in part, the normative status of these biases depends on the extent to which they tend to promote, or frustrate, wellbeing, where “wellbeing” is taken to be of fundamental value. Since near-bias is thought to be associated with impulsivity, lack of self-control, and poor long-term health (...) and financial outcomes, it has often been supposed that it is associated with lower wellbeing. On those grounds, philosophers have argued that near-bias is rationally impermissible. By contrast, philosophical views about the normative status of future-bias have been mixed, with some arguing that future-bias is impermissible because, they think, it frustrates wellbeing, and others arguing that it is at least permissible (and perhaps obligatory) because it is the product of mechanisms whose functioning can be expected to promote wellbeing. However, to date there are no studies that have directly probed how time-biases correlate with wellbeing. Since it's not a settled matter which psychological mechanisms underlie time-biases, it is not uncontroversial which things serve as proxies for these preferences. We directly empirically investigate the connection between time-biases and measures of wellbeing, to see which of these biases is associated with promoting, or frustrating wellbeing. Contrary to expectation, we found no evidence that near-bias or present-bias are associated with frustrating wellbeing on any of the constructs we measured. On the other hand, and contrary to what some philosophers have supposed, we found that future-bias was associated with higher measures of wellbeing on several measures. We consider the implications of these findings for the evaluation of the normative status of these time biases. (shrink)

Reconceiving politics in a theological framework, Christianity, Politics, and the Predicament of Evil argues for a constructive ethic that affirms both soulcraft and statecraft as essential elements of Christians’ political vocation and specifies the appropriate terms of their relationship.

“Man is a political animal,” Aristotle asserts near the beginning of the _Politics_. In this novel reading of one of the foundational texts of political philosophy, Eugene Garver traces the surprising implications of Aristotle’s claim and explores the treatise’s relevance to ongoing political concerns. Often dismissed as overly grounded in Aristotle’s specific moment in time, in fact the _Politics_ challenges contemporary understandings of human action and allows us to better see ourselves today. Close examination of Aristotle’s treatise, Garver finds, (...) reveals a significant, practical role for philosophy to play in politics. Philosophers present arguments about issues—such as the right and the good, justice and modes of governance, the relation between the good person and the good citizen, and the character of a good life—that politicians must then make appealing to their fellow citizens. Completing Garver’s trilogy on Aristotle’s unique vision, _Aristotle’s Politics_ yields new ways of thinking about ethics and politics, ancient and modern. (shrink)

Throughout history, anthropologists have confronted a number of uncomfortable truths around the supposed nature of reality. The anthropological maxim, "through the study of others we learn more about ourselves" has been sorely tested en route. Arguably, this challenge reached culmination during the 1970s and 80s, with several prominent social commentators from Geertz to Clifford suggesting that anthropologists had, in both past and present, been much more concerned with the study of 'others' than of 'ourselves'. In essence, this reflexive critique suggested (...) that ethnographers were in the business of writing fiction and more insidiously came to the field equipped with a set of assumptions and presuppositions about the world in all its variety. These universal verities functioned to reduce all subjects of study into conformity with the observer's sense of what was real and of import and what was not and inconsequential. (shrink)