The purpose of this article is to analyze how the concept of African Christian diaspora religion and/or spirituality, as a missionary-based model, is currently being used and defined within African transnational research and diaspora religion. I conducted a review using a citation search strategy to retrieve peer-reviewed articles that explore the extent to which the seminal paper of Steven Vertovec on “Diaspora Religion” has informed the conceptualization and analysis of the concept of African Christian diaspora religion and/or spirituality. The (...) search generated empirical articles which met the inclusion criteria and were included for concept analysis. This concept analysis identified five emerging attributes of ACDRS as a network of support, a transnational dynamic, a platform for civic engagement and activism, the basis for developing place bonds and diaspora identity, and as an experiential religion. These defining attributes position ACDRS as a multidimensional concept encompassing noninstitutionalized religious expressions and activities, albeit with limited empirical data. I also discussed some study limitations and conceptual issues related to the attributes, antecedents, consequences, and cases of ACDRS. (shrink)

Article retraction in research is rising, yet retracted articles continue to be cited at a disturbing rate. This paper presents an analysis of recent retraction patterns, with a unique emphasis on the role author self-cites play, to assist the scientific community in creating counter-strategies. This was accomplished by examining the following: A categorization of retracted articles more complete than previously published work. The relationship between citation counts and after-retraction self-cites from the authors of the work, and the distribution (...) of self-cites across our retraction categories. The distribution of retractions written by both the author and the editor across our retraction categories. The trends for seven of our nine defined retraction categories over a 6-year period. The average journal impact factor by category, and the relationship between impact factor, author self-cites, and overall citations. Our findings indicate new reasons for retractions have emerged in recent years, and more editors are penning retractions. The rates of increase for retraction varies by category, and there is statistically significant difference of average impact factor between many categories. 18 % of authors self-cite retracted work post retraction with only 10 % of those authors also citing the retraction notice. Further, there is a positive correlation between self-cites and after retraction citations. (shrink)

In recent years, the full text of papers are increasingly available electronically which opens up the possibility of quantitatively investigating citation contexts in more detail. In this study, we introduce a new form of citation analysis, which we call citation concept analysis (CCA). CCA is intended to reveal the cognitive impact certain concepts—published in a highly-cited landmark publication—have on the citing authors. It counts the number of times the concepts are mentioned (cited) in the citation (...) context of citing publications. We demonstrate the method using three classical highly cited books: (1) The structure of scientific revolutions by Thomas S. Kuhn, (2) The logic of scientific discovery—Logik der Forschung: Zur Erkenntnistheorie der modernen Naturwissenschaft in German—, and (3) Conjectures and refutations: the growth of scientific knowledge by Karl R. Popper. It is not surprising—as our results show—that Kuhn’s “paradigm” concept seems to have had a significant impact. What is surprising is that our results indicate a much larger impact of the concept “paradigm” than Kuhn’s other concepts, e.g., “scientific revolution”. The paradigm concept accounts for about 40% of the concept-related citations to Kuhn’s work, and its impact is resilient across all disciplines and over time. With respect to Popper, “falsification” is the most used concept derived from his books. Falsification is the cornerstone of Popper’s critical rationalism. (shrink)

The robust behavior of the patent citation network is a complex target of recent bottom-up models in science. This paper investigates the purpose and testing of three especially simple bottom-up models of the citation count distribution observed in the patent citation network. The complex causal webs in the models generate weakly emergent patterns of behavior, and this explains both the need for empirical observation of computer simulations of the models and the epistemic harmlessness of the resulting epistemic (...) opacity. (shrink)

In a recent paper published in this journal, Hughes (2019) has argued that Machery’s (2017) Dogmatism Argument is self-defeating. Machery’s (2019) reply involves giving the Dogmatism Argument an inductive basis, rather than a philosophical basis. That is, he argues that the most plausible contenders in the epistemology of disagreement all support the Dogmatism Argument; and thus, it is likely that the Dogmatism Argument is true, which gives us reason to accept it. However, Machery’s inductive argument defines the leading views in (...) terms of their citation counts. But there is no necessary connection between citation counts and truth; it is a truism that many highly cited papers over the past century have turned out to contain false arguments. This inductive information should lead Machery to revise his argument; what Machery (2019) owes—but has failed to provide—is a positive argument for ruling out another plausible contender that Hughes (2019) raises. Without such an account, Machery’s inductive case for the Dogmatism Argument fails. (shrink)

The current use of citation-based metrics to evaluate the research output of individual researchers is highly discriminatory because they are uniformly applied to authors of single-author articles as well as contributors of multi-author papers. In the latter case, these quantitative measures are counted, as if each contributor were the single author of the full article. In this way, each and every contributor is assigned the full impact-factor score and all the citations that the article has received. This has a (...) multiplication effect on each contributor's citation-based evaluative metrics of multi-author articles, because the more contributors an article has, the more undeserved credit is assigned to each of them. In this paper, I argue that this unfair system could be made fairer by requesting the contributors of multi-author articles to describe the nature of their contribution, and to assign a numerical value to their degree of relative contribution. In this way, we could create a contribution-specific index of each contributor for each citation metric. This would be a strong disincentive against honorary authorship and publication cartels, because it would transform the current win-win strategy of accepting honorary authors in the byline into a zero-sum game for each contributor. (shrink)

Kovacs calls for collaborating teams to indicate the proportional credit that each author of a multi-authored paper deserves.1 This approach addresses the problem of giving each of the co-authors full credit for the article when their publication records are assessed. This problem is, however, a weakness in the evaluation system, not in the publication system, and it will not be solved by the proposed strategy.As the author notes, publication records are critical to decisions on hiring, promotion, tenure, salaries and allocation (...) of research resources. At each of these points, what matters most is the quality of the candidate's work, which cannot be adequately assessed by quick counts of articles, even when the counts are weighted by numbers of citations or impact factors. Some institutions and departments perform careful reviews; others …. (shrink)

Options are often presented incidentally in a sequence, but does serial position impact choice after delay, and if so, how? We address this question in a consequential real-world choice domain. Using 25 years of citation data, and a unique identification strategy, we examine the relationship between article order and citation count. Results indicate that mere serial position affects the prominence that research achieves: Earlier-listed articles receive more citations. Furthermore, our identification strategy allows us to cast doubt on alternative (...) explanations and instead indicate that the effect is driven by psychological processes of attention and memory. These findings deepen the understanding of how presentation order impacts choice, suggest that subtle presentation factors can bias an important scientific metric, and shed light on how psychological processes shape collective outcomes. (shrink)

Sallust’s account of Catiline’s first speech contains a verbal echo of Cicero’s First Catilinarian ( BC 20.9 ~ Cat. 1.1). By raising the question of whether Catiline or Cicero counts as the author of the phrase, Sallust invites attention to the double nature of historiography as at once a literary representation of reality and a part of the historical processes it documents. Hearing Catiline as author points up the historicity of texts: the phrase itself changes meaning and significance as (...) it is appropriated by a sequence of authors. An awareness of Cicero as source recalls the textuality of history: the struggles to control the meaning of actions and language staged through intertextuality overlap with actual political conflicts. (shrink)

BackgroundDescriptive studies examining publication rates and citation counts demonstrate a geographic skew toward high-income countries (HIC), and research from low- or middle-income countries (LMICs) is generally underrepresented. This has been suggested to be due in part to reviewers’ and editors’ preference toward HIC sources; however, in the absence of controlled studies, it is impossible to assert whether there is bias or whether variations in the quality or relevance of the articles being reviewed explains the geographic divide. This study (...) synthesizes the evidence from randomized and controlled studies that explore geographic bias in the peer review process.MethodsA systematic review was conducted to identify research studies that explicitly explore the role of geographic bias in the assessment of the quality of research articles. Only randomized and controlled studies were included in the review. Five databases were searched to locate relevant articles. A narrative synthesis of included articles was performed to identify common findings.ResultsThe systematic literature search yielded 3501 titles from which 12 full texts were reviewed, and a further eight were identified through searching reference lists of the full texts. Of these articles, only three were randomized and controlled studies that examined variants of geographic bias. One study found that abstracts attributed to HIC sources elicited a higher review score regarding relevance of the research and likelihood to recommend the research to a colleague, than did abstracts attributed to LIC sources. Another study found that the predicted odds of acceptance for a submission to a computer science conference were statistically significantly higher for submissions from a “Top University.” Two of the studies showed the presence of geographic bias between articles from “high” or “low” prestige institutions.ConclusionsTwo of the three included studies identified that geographic bias in some form was impacting on peer review; however, further robust, experimental evidence is needed to adequately inform practice surrounding this topic. Reviewers and researchers should nonetheless be aware of whether author and institutional characteristics are interfering in their judgement of research. (shrink)

The bitter, public contest for priority over the discovery of the virus that causes AIDS was officially closed in 1987 with equal credit being awarded to two parties from opposite sides of the Atlantic. One was led by Robert C. Gallo of the Laboratory of Tumor Cell Biology at the National Cancer Institute in the United States and the other was led by Luc Montagnier of the viral-oncology unit at the Pasteur Institute in France. Using citation counts from (...) articles published by the scientific community, a process of alloca tion of credit is examined and compared with this official settlement. A novel pattern emerges. It is found that the scientific community began to redistribute priority when the dispute became highly publicized and took little notice of the official settlement. This, along with the fact that Gallo has now officially been charged with misconduct by an investigative committee, may mean that Montagnier's team may eventually receive sole creditfor the discovery of the AIDS virus. The importance of examining priority disputes from many different angles and the potential for citation analysis in such cases are highlighted. (shrink)

To evaluate how study characteristics and methodological aspects compare based on presence or absence of industry funding, Hughes et al. conducted a systematic survey of randomized controlled trials (RCTs) published in three major medical journals. The authors found industry-funded RCTs were more likely to be blinded, post results on a clinical trials registration database (ClinicalTrials.gov), and accrue high citation counts.1 Conversely, industry-funded trials had smaller sample sizes and more frequently used placebo as the comparator, used a surrogate as (...) their primary outcome, and had positive results. (shrink)

BackgroundDiagnostic ultrasound has long been a part of a physician’s armamentarium, but transcranial focused ultrasound (FUS) is an emerging treatment of neurological disorders. Consequently, the literature in this field is increasing at a rapid pace.ObjectiveThis analysis was aimed to identify the top-cited articles on FUS to discern their origin, spread, current trends highlighting future impact of this novel neurosurgical intervention.MethodsWe searched the Web of Science database on 28th May 2021 and identified the top 100 cited articles. These articles were analyzed (...) with various scientometric parameters like the authors, corresponding authors, country of corresponding author, journal of publication, year of publication. Citation based parameters including total citations, mean citations per article and mean citations, citation count, and the citation per year, citations per year and co-authors per document were studied as well in addition to Hirsch h-index, g-index, m-index, Bradford’s Law, Lotka’s law and Collaboration index.ResultsThe 100 top-cited articles were published between 1998 and 2019 in 45 different journals. The average citations per document and citations per document per year were 97.78 and 12.47, respectively. The most prolific authors were Hynynen K (Medical Biophysics—Toronto), Elias WJ (Neurosurgery—Virginia), Zadicario (InSightec). The Journal of Neurosurgery published the most top-cited articles (n = 11), and most articles originated from the United States, followed by Canada. Among individual institutions, the University of Toronto was the most productive.ConclusionFUS is an emerging treatment of neurological disorders. With its increasing application, the FUS literature is increasing rapidly. Eleven countries contributed to the top 100 cited articles, with the top 2 countries (the United States and Canada) contributing to more than half of these articles. (shrink)

Understanding how impactful scientific articles were funded informs future funding decisions. The structural significance of articles is broken down into two submeasures: citation count and “generativity”. Generativity is an attempt to provide a quantitative operationalization of transformativeness, a concept often used as a funding criterion despite not being a well-defined construct. This report identifies highly impactful and generative publications indexed in the subject area of psychology in the Web of Science in the year 2002. Publications that reported funding sources (...) were found to be more generative than those that did not, and research that was privately funded was found to be more generative than publicly funded research. This analysis is exploratory, and hopefully contributes to a foundation for future empirical investigations into the structure and nature of transformative science that granting agencies would want to fund. (shrink)

The elimination of gatekeepers for scientific publication has been represented as a means to promote the core moral values of open science, including democratic decision-making and inclusiveness. I argue that this framing ignores the reality that gatekeeping is a way of structuring prestige hierarchies, and that without gatekeeping, some other structuring would be needed: the flattening of prestige hierarchies is not possible given scientists’ need to navigate information overload. I consider two potential restructurings of prestige hierarchies, one based on (...) class='Hi'>citation count and the other on search algorithm rank. These are shown to simply reintroduce status biases and hierarchies in ways that either do not further the open science ideals of democracy and inclusiveness, or else involve some de facto gatekeeping. Gatekeeper elimination should not be thought of as an intrinsic part of the open science movement. In fact, insofar as gatekeeping is guided by professional ideals of impartiality and diligence, it can be thought of as an ally of open science values. (shrink)

This book makes two principal claims: that Mead is misinterpreted by being aligned with Dewey, and that Mead's influence upon sociology has been exaggerated and misinterpreted. The latter claim is argued for on the basis of student reminiscences and citation counts, and seems plausible. The former rests upon a recategorization of Mead and Peirce as "realistic" pragmatists, and of James and Dewey as "nominalistic" ones, and also upon the claim that Dewey's thought was "biologistic" rather than "social." Both (...) of these premises are rather dubious. Lewis and Smith accept Peirce's account of the nature and significance of scholastic realism quite uncritically, and then use the Peircian notion of "the reality of thirdness" as a bridge of Mead's notion of symbol systems. The similarities between Mead and Dewey are downplayed wherever possible--e.g., by interpreting the Meadlike passages in Experience and Nature as unconscious plagiarism from Mead. The tone of the book is suggested by the following passage: "... the problem was a deep-rooted incommensurability between the James-Darwin biologistic philosophy and the social realism of Peirce and Mead. Perhaps it was due to his Hegelian heritage that Dewey had a tolerance for asserting essentially incompatible ideas". Those who see Dewey as offering a plausible synthesis of the biological and the social will find Lewis and Smith's treatment of Dewey cavalier. However, those who see Peirce's discussion of signs as the high point of pragmatism may find their treatment of American philosophy sympathetic.--R.R. (shrink)

Prior to its publication, Gary Cox's MakingVotesCount was widely and eagerly anticipated. (Indeed, some years ago, I received a referee report dismissing my submission as unnecessary because superior analysis would eventually appear in Cox's then forthcoming manuscript.) Upon its release in 1998, the book was instantly lauded: it collected multiple awards, including the prestigious Woodrow Wilson prize for best book published on government, politics, or international affairs. This acclaim was scarcely surprising – Cox has been one of the foremost scholars (...) of elections and legislatures for the whole of his professional career. He is responsible for an impressive body of work spanning multiple research topics, nations, and methods of analysis. This book is testimony to his breadth, as it catalogs the key electoral features of virtually the whole set of modern democracies (more than 70), and makes frequent forays into diverse nations in search of empirical support for novel theoretical findings. In brief, Cox's project is to bring together a large formal, deductive literature on voting rules and social choice with an equally voluminous empirical, inductive literature on elections and party systems in the world's democracies. The prizes it garnered are one measure of the book's success at this merger; a large boost in Cox's swelling citation count will doubtless follow, reiterating the judgement that this is the major work on electoral law and voting to date. (shrink)

Extending and expanding Geiger and Feller’s analysis of increasing dispersion in R&D expenditures during the 1980s, the paper analyzes publication and citation counts as well as R&D expenditures for 194 top producers using Web of Science data. We find high and stable levels of inequality in the 1990s and 2000s, combined with robust growth both in the system and on individual campuses, considerable opportunities for short-range mobility and very limited opportunities for long-range mobility. Initial investments in research, private (...) control, and the capacity of wealthy institutions to attract productive faculty are associated with high levels of scientific output. New entrants to the system and those that leave the system are both clustered near the bottom of the hierarchy. (shrink)

The fecund growth of open source knowledge goods in the global communicative environment underlines their public good character. Once knowledge goods are disseminated, their cost and price tend towards zero. It is now obvious (as apparent in recent OECD policy documents) that commercial research and trade in intellectual property capture only a small fraction of open source knowledge, which is expanding even more rapidly than global markets. But for policy makers this poses the problem of how to assign stable and (...) defensible value to free floating knowledge goods. Across the world, research universities have been positioned in a networked competition of institutions with globally mobile personnel and converging goals and organizational cultures. In rapid time global university ranking and the associated technologies of publication and citation ordering and counting have proved potent in arranging status, assigning value and shaping behaviours in higher education. We find that public goods are readily annexed to the longer-standing projects of producing university status and sustaining an imperial global geo-politics of knowledge. Here the relation between status production and free open source cultural production is not so much a contradiction as an antinomy. These issues are discussed in the light of the flourishing and fall of the lowland city-states of the Maya in Mesoamerica, a notable example of a status economy and of the interplay between status reproduction and cultural goods, a dynamic only partly nested in economic production. The article reviews the rankings technologies, led by the Shanghai Jiao Tong University research metrics, the global strategies of university executives, changing national policies on universities and research, and the aggregation of these effects in the emerging `arms race' in investment in innovation. (shrink)

In ____Bodies That Matter,__ Judith Butler further develops her distinctive theory of gender by examining the workings of power at the most "material" dimensions of sex and sexuality. Deepening the inquiries she began in _Gender_ _Trouble,_ Butler offers an original reformulation of the materiality of bodies, examining how the power of heterosexual hegemony forms the "matter" of bodies, sex, and gender. Butler argues that power operates to constrain "sex" from the start, delimiting what counts as a viable sex. She (...) offers a clarification of the notion of "performativity" introduced in _Gender Trouble_ and explores the meaning of a citational politics. The text includes readings of Plato, Irigaray, Lacan, and Freud on the formation of materiality and bodily boundaries; "Paris is Burning," Nella Larsen's "Passing," and short stories by Willa Cather; along with a reconsideration of "performativity" and politics in feminist, queer, and radical democratic theory. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and History, Customs and EthicsHui-Chieh Loy (bio)Origins of Moral-Political Philosophy in Early China: Contestation of Humaneness, Justice, and Personal Freedom. By Tao Jiang. New York: Oxford University Press, 2021.Tao Jiang's Origins of Moral-Political Philosophy in Early China is a serious tour de force of a study. In many ways, I am reminded of Angus Graham's Disputers of the Tao and Benjamin Schwartz' The World of Thought in Ancient (...) China—but updated. A signal difference is that it is more constrained in its coverage of figures, texts, and especially in having the topical focus upon moral-political philosophy. At the same time and within the chosen (narrower) confines, it often examines its subject in greater detail and draws on more recent discussions.One neat thing that Jiang does is to deliberately weave in explicit discussions of how each subsequent thinker or text incorporated or criticized ideas associated with earlier thinkers. (I formulated it this way since there isn't enough historical evidence about who-actually-read-what in the ancient world, citation practices being what they were.) In this regard, I am especially heartened to read, for example, the sections on "Traces of Mohist Elements in the Laozi" (3.3.2), and "Mohist Elements in Han Feizi's Thought" (7.3.3).By no means should the desultory remarks below be counted as a full review or assessment (impressionistically, this is the sort of book I will recommend that my grad students read—there, I've said it). Think of them as humble shards of pottery thrown in the hope for some jade in response. To make my task more focused, I will comment on the Sinology versus Philosophy distinction, and Jiang's treatment of the Mohists.I. Philosophy and History of PhilosophyAn important part of Jiang's Introduction is devoted to discussing the situation of Chinese Philosophy as a field in the Western Academy, caught between Sinology on the one hand and academic Philosophy on the other. Due to the different scholarly objectives and norms in the two disciplines, scholars working on Chinese Philosophy often find themselves caught [End Page 420] between two distinct audiences who demand different things. Jiang's aim is to propose an "interpretive model to distinguish two sets of scholarly objects operative in Sinology and philosophy. These objects are related and at times overlap, but they are also often irreducibly distinct, i.e., original text versus inherited text, historical author versus textual author, and authorial intent versus textual intent, with the former in the pairs belonging to Sinologists and the latter to philosophers" (p. 7). In general, I am highly sympathetic to the distinctions Jiang draws. But I do wonder if we need to step back and start from a wider context involving what is potentially a deeper divide.Now, it is entirely a caricature but the joke around the water cooler is that philosophers—especially those of a more "analytic" bent—often exude the attitude that they are not in the business of reading old books. Their project is one focused on issues and problems and puzzles that are ultimately about the natural and human world, rather than about texts and their interpretation, or even the historical thinkers themselves. To give some obvious examples, the intellectual questions they see themselves as answering are the likes of:• Can we know that God exists, if God exists at all?• What is the nature of moral claims? Do they admit of truth and falsity?• How is causation related to possibility?• Is a logic that dispenses with the law of non-contradiction viable?• What are the necessary and sufficient conditions of knowledge?• Is abortion morally justifiable?Sometimes the questions they ask even infringe on the results and insights from nearby fields, for instance linguistics and the natural and empirical sciences:• What is time?• Can a presentist conception of time be made consistent with contemporary physics?• What is the nature of consciousness? How is it related to physical neural states or informational computational processes?• Can computers be sentient?• How is morality related to the passions?• In what sense is a political order that does justice to diversity of moral beliefs... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:154 BOOK REVIEWS Woznicki highlights his own interpretation of St. Thomas's view of being and order by comparing and contrasting it with the views of other thinkers, such as Duns Scotus and Ockham. Woznicki points out that Duns Scotus's insistance on the primacy of essence over exist· ence led to a metaphysics quite different from that of Saint Thomas, in which existence had priority over essence, Woznicki emphasizes that (...) Ockham's denial of the validity of analogy has bequeathed to us an instrumentalistic understanding of being as being; the real unity of being is replaced by a unity that is the product of our minds. What actually happens in Ockham is that metaphysics is subordinated to the demands of logic. Ockham's metaphysics also resembles the Heraclitean philosophy of becoming, and Woznicki points to Nietzsche as evidence that such a philosophy of becoming necessarily leads to nihilism. In his criticism of Ockham as well as in his criticism of Descartes, Kant, and Whitehead, Woznicki not only makes Thomas seem more attrac· tive but also, at least implicitly, reveals the deleterious effect that influential false philosophies can have on the human adventure. Woznicki 's explanation of Thomas's doctrine of esse does involve abstract thinking, but the result, the rooting of order in esse, is anything but irrelevant. Metaphysics does bury its undertakers; bad metaphysics creates victims. Father Woznicki has produced a fine work as the author of this first volume in the series Catholic Thought from Lublin. I hope that in his role as editor he will be able to present in the near future other volumes as good as Being and Order. Saint John's University Jamaica, New York ROBERT E. LAUDER An Introduction to Metaphysics of Knowledge. By YVES R. SIMON. Translated by Vukan Kuic and Richard J. Thompson. New York: Fordham University Press, 1990. Pp. xii + 180. Almost sixty years have passed between the first appearance of Jn. troduction al'ontologie du connaitre and its English translation. But even though we have had to wait so long, we now have this treasure in hand. An Introduction to Metaphysics of Knowledge leaves no doubt that here is a thinker of the first water. Simon's writings never fail to exemplify the medieval fusion of the concepts " teacher " and " master " in the Latin " magister." As I observed when reviewing one of his posthumously published books, Work, Society, and Culture, BOOK REVIEWS 155 Simon had the knack for using concrete words and vivid imagery drawn from everyday life to carry the reader to the very heart of pro· found thoughts. That testifies to more than just a good prose style; the freedom from reliance on jargon and formalized academic language shows that Simon was neither a " scholastic" (in the pejorative sense of the word) nor a pedant or mere academician. His ready access to everyday language is simply one more indication that he was an independent philosophical thinker for whom reflective personal experience, not the text, was the ultimate court of appeal for arriving at the truth. A case in point is the book's structure. Flipping through its pages, one notices the frequent extended discussions in the footnotes and the abundant citation of classical texts, often leaving room for no more than three or four lines of Simon's own prose on a given page. This may well remind the reader of the musty pedantry of so many doctoral dissertations. But although Simon frequently cites the texts of Aristotle, St. Thomas, Cajetan, and John of St. Thomas, the arguments he advances clearly do not depend on any appeal to the authority of these authors. Although a Thomist, he assumes complete responsibility for his critique of knowledge; he is a thinker whose arguments stand on their own merit. All the references to the aforementioned authorities are truly footnotes; they are never an essential part of Simon's own text. (This bears mention for the benefit of the august members of "The Guardianship of the Undefiled Text of St. Thomas Aquinas," who can be counted upon to insist that commentators, such as John of St. Thomas, are unreliable interpreters of the master's texts.) The book sparkles as a... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:152 BOOK REVIEWS with Weinrih's theory of formalism which Joseph Raz points out in his essay. One of the most serious of these deficiencies in my opinion is the role that is accorded to the judiciary. Weinrih's theory, as Raz shows, requires that when positive law is in conflict with the " form of law," positive law should he disregarded by the courts, and the courts in these cases (...) not only have the legal right to disregard the statutes of law hut even the moral duty to do so. To give such total discretionary power to the courts is certainly to offer an invitation impossible to re· sist, as the recent judicial history of the United States Supreme Court clearly shows, to autocratic and politically motivated judicial activism. The above remarks, inadequate as they are because of the constraints of space, may offer some indication of the rich diversity of natural law theories currently offering themselves for our consideration. Those interested in natural law theory either within the framework of moral theory, or legal theory, or both, will surely find that a careful reading of this volume will amply reward their efforts. St. John's University Jamaica, New York THOMAS A. FAY Metaphysics: An Outline of the History of Being. By MIECZYSLAW ALBERT KRAPIEC, O.P., translated by Theresa Sandok. New York: Peter Lang, 1991. Pp. 539. $69.95 (cloth). This volume is the second in Lang's Catholic Thought from Lublin series edited by Andrew Woznicki. Krapiec's work is a tour de force of Gilsonian Thomism as it founds metaphyscis upon a judgmental grasp of the act of existence in sensible things. The hook is unrelentingly Krapiec. Though there are abundant historical descriptions, there is a minimum of textual citation. Also, the reader can plainly see that Krapiec is intent upon presenting his understanding of metaphysics ad mentem Thomae. Three main parts comprise the hook. Part One is on the object of metaphysics-being as being (as existing). Part One contains the most crucial pages of the hook, viz., pp. 86-100. There Krapiec explains the attainment of this object. This portion is obviously the heart of the hook, and I will treat it in detail later. Part One also includes a lengthy exposition of the transcendentals. Part Two focuses on the structure of being and elaborates the following : act and potency, substance and accidents, matter and form, essence and existence, and the causes of being. There are two noteworthy points here. First, Krapiec's lengthy inclusion (pp. 313-374) of BOOK REVIEWS 153 matter and form within his metaphysics seems to have metaphysics swallowing up natural philosophy. One's misgivings are not assuaged by Krapiec's presentation of the division of the speculative sciences hack in his General Introduction. There the first degree of abstraction is no longer the home of natural philosophy hut the home of the modern humanistic and natural sciences (p. 28). The second degree harbors mathematics, while the third degree is home not only to metaphysics hut "philosophy" (pp. 28-9). The reader is left wondering what has happened to natural philosophy. I see no exigency' for Krapiec's metaphysics to eclipse natural philosophy. Moreover, for some Thomists, the move will create an unfortunate distraction from the good points of Krapiec's metaphysics. Second, by this reader's count, Krapiec presents no less than nine arguments for the real distinction between essence and existence. These arguments include the following: Aquinas's De Ente et Essentia argument that one can know what a phoenix is without knowing that one exists; the necessary character of existence as an essence vs. contingent realities; the monism of existence as an essence vs. the plurality of beings ; the infinity of existence as an essence vs. finite realities; and the reality of the potency/act distinction applied to essence-as·potency and existence-as-act. I cannot engage this involved topic in the short space of a review. I will say, however, that with Joseph Owens, I fail to see why a conceptual distinction between essence and existence is insufficient to deal with the above facts and problems. Underwriting my skepticism is the understanding that meanings can remain... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Response to Elizabeth Gould, “Nomadic Turns:Epistemology, Experience, and Women University Band Directors” Epistemology, Experience, and Women University Band Directors”Julia Eklund KozaClimate and its impact on women in instrumental music education is a tremendously important subject, and I thank Liz Gould for her thoughtful analysis. Rather than offering a critique of her work, I will respond as one might answer in a call and response. Gould has sung a (...) call that articulates a definition of feminism and invites us to explore climate in the professions, specifically in instrumental music education; I will answer in affirmation, confirmation, and extension. The nomadic metaphor, which is central to her paper, has been appropriated by a number of postmodern [End Page 187] theoreticians, including, among others, Baudrillard, Grisoni, Deleuze and Guattari, and of course, Braidotti.1 I have decided not to talk about this metaphor, however, principally because the complexities of any analysis of Western constructions of nomadism—constructions that are rife with exoticism, fascination, revulsion, and fear—are multiplied at this moment, as my country wages war against Iraq, a land of nomadic and semi-nomadic peoples, after having recently engaged in military action in Afghanistan, which is similarly home to nomads. An incisive discussion of postmodern use of nomadic metaphors appears in Caren Kaplan's book Questions of Travel, which I recommend to anyone interested in the subject.2My response has two goals: first, to forward another, not necessarily competing, postmodern understanding of feminism and power; and second, keeping this understanding in mind, to expand Gould's project of examining professional climate. According to my working postmodern definition, feminism is a constellation of dynamic political positions, which address and attempt to change the unequal power relations and material conditions that are produced and supported by a normative regulatory ideal called sex. In speaking of a constellation of political positions, I acknowledge the existence of a multiplicity of modern and post-modern feminisms, and by calling these positions dynamic I acknowledge their fluidity. In asserting that sex is a regulatory ideal, I rely on the work of feminist theorist Judith Butler, who posits that sex and sexual difference are discursively constructed; distinguishing herself from feminists who draw a distinction between gender, which is assumed to be socially constructed, and sex, which is theorized as a pre-social given or surface, Butler not only questions such a distinction by arguing that both sex and gender are culturally produced, but also theorizes about how materializations of bodies are accomplished. Drawing on the work of philosopher Michel Foucault, she maintains that sex is a regulatory norm, "part of a regulatory practice that produces the bodies it governs,"3 and she claims that this materialization is accomplished through a reiterative process called performativity. A performative, according to Butler, is a "discursive practice that enacts or produces that which it names."4 Butler claims that "the regulatory norms of 'sex' work in a performative fashion to constitute the materiality of bodies and, more specifically, to materialize the body's sex, to materialize sexual difference in the service of the consolidation of the heterosexual imperative."5 She provides an example of how this reiterative process works: when a particular child is born, the child is cited as a girl at birth and many times afterward; each citation helps to constitute that child as a girl and also to reinforce the discursive formation "girl."6 To summarize, Butler asserts that sex is "a cultural norm which governs the materialization of bodies,"7 and she posits that materiality is a productive effect of power.8She also theorizes that subject formation necessitates both an "identification with the normative phantasm of 'sex,'" and the creation of a zone of abjection.9 Bodies relegated to this abject zone, according to Butler, can be a valuable and "critical resource in the struggle to rearticulate the very terms of symbolic legitimacy and intelligibility."10 She maintains that disidentification can be a fruitful way to mobilize feminist and queer politics.11 Collective disidentifications, Butler states, can facilitate a "reconceptualization of which bodies matter," which bodies count.12 [End Page 188]Finally, my definition of feminism relies on several Foucauldian assumptions about... (shrink)

Value capture occurs when an agent’s values are rich and subtle; they enter a social environment that presents simplified — typically quantified — versions of those values; and those simplified articulations come to dominate their practical reasoning. Examples include becoming motivated by FitBit’s step counts, Twitter Likes and Re-tweets, citation rates, ranked lists of best schools, and Grade Point Averages. We are vulnerable to value capture because of the competitive advantage that such crisp and clear expressions of value (...) have in our private reasoning and our public justification. There is, however, a price. In value capture, we take a central component of our autonomy — our ongoing deliberation over the exact articulation of our values — and we outsource it. And the metrics to which we outsource usually engineered for the interests of some external force, like a large-scale institution’s interest in cross-contextual comprehensibility and quick aggregability. That outsourcing cuts off one of the key benefits to personal deliberation. In value capture, we no longer adjust our values and their articulations in light of own rich experience of the world. Our values should often be carefully tailored to our particular selves or our small-scale communities, but in value capture, we buy our values off the rack. In some cases – like decreasing CO2 emissions – the costs of non-tailored values are outweighed by the benefit of precise collective coordination. In other cases, like in our aesthetic lives, they are not. This suggests that we should want different values suited to different scales. We should want value federalism. Some values are perhaps best pursued at the largest-scale level, others at smaller scales. The problem occurs when we exhibit an excess preference for the largest-scale values – when we consistently let the universal metrics swamp our quieter interests. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Defense of Fundamental Principles and Human Rights: A Reply to Robert Baker *Ruth Macklin (bio)AbstractThis article seeks to rebut Robert Baker’s contention that attempts to ground international bioethics in fundamental principles cannot withstand the challenges posed by multiculturalism and postmodernism. First, several corrections are provided of Baker’s account of the conclusions reached by the Advisory Committee on Human Radiation Experiments. Second, a rebuttal is offered to Baker’s claim (...) that an unbridgeable moral gap exists between Western individualism and non-Western communalism. In conclusion, this article argues that Baker’s “nonnegotiable primary goods” cannot do the work of “classical human rights” and that the latter framework is preferable from both a practical and a theoretical standpoint.Robert baker has written two interesting and thoughtful essays in support of his theory of international bioethics (Baker 1998a & b). Both essays are rich in content and comprehensive in scope. In the first of the two, “Multiculturalism, Postmodernism, and the Bankruptcy of Fundamentalism”—hereafter, “Multiculturalism”—Baker argues that attempts to ground international bioethics in fundamental principles cannot withstand the challenges posed by multiculturalism and postmodernism. As one of the bioethicists whose writings are the object of Baker’s critique, I undertake in this reply first, to elaborate my own position and to comment on related aspects of Baker’s thesis. 1 Next, I offer some corrections of Baker’s account of the conclusions reached by the Advisory Committee on Human Radiation Experiments, of which I was a member. Finally, I compare Baker’s “nonnegotiable [End Page 403] primary goods” with “classical human rights” and conclude that the latter framework is preferable from both a practical and a theoretical standpoint.In his second essay, “The Negotiable and the Non-Negotiable”—hereafter, “The Negotiable”—Baker puts forth a positive theory designed to meet the challenges of multiculturalism and postmodernism and, at the same time, to justify transcultural and transhistorical moral judgments. Baker (1998a, p. 203) describes his theoretical model as an effort “to validate the conception of international bioethics as a continually renegotiated moral order.” Although I find Baker’s proposal intriguing, I believe his rejection of fundamental principles can result in an unacceptable ethical relativism. To abandon “classical human rights,” along with the fundamental moral principles from which they derive, opens the door to all forms of cultural oppression in the name of “the most fundamental of all human rights, the right to define primacy for oneself” (Baker 1998b, p. 246). Alternatively, one can view Baker’s “nonnegotiable primary goods” as virtually equivalent to classical human rights, but much more difficult to identify, both theoretically and practically.Moral FundamentalismThe difference between my defense of universal moral principles and Baker’s critique rests, at least in part, on an interpretation of what is meant by “moral fundamentalism.” (I must confess to a distaste for the ‘ism’ because of the connotations and consequences of fundamentalism in other spheres.) Baker (1998a, p. 203) defines “moral fundamentalism” as the position “that certain basic or fundamental moral principles are accepted in all eras and cultures and thus are universally applicable to agents and actions in any era or culture.” A central feature of this definition is the requirement that all eras and cultures accept these fundamental moral principles. By this definition, the position I embrace does not count as “moral fundamentalism,” because I maintain that certain fundamental moral principles ought to be binding on all cultures or societies even if those cultures or societies do not accept them. 2 Universal acceptance is not a necessary condition for universal applicability.Part of the problem with Baker’s (and probably also my own) analysis is that it shifts constantly and imperceptibly back and forth between a variety of concepts: “moral principles,” “ethical standards,” “morality,” and “moral judgments.” In one instance, Baker (1998a, p. 209) notes my citation of a remark of Ruth Benedict (1934) that “morality differs in [End Page 404] every society.” That is what Ruth Benedict wrote; but nowhere did she specify that she had moral principles in mind. Indeed, her complete sentence reads as follows: “Morality differs in every society and is a convenient term for socially approved habits” (Benedict 1934, emphasis added... (shrink)

Qualitative research provides rigorous methods not only for investigating behavioral or social issues, but can also be used for exploring epistemic issues related to science and its practices. There is growing scholarly awareness that important aspects of science can be best understood through qualitative analyses and cannot be captured using more traditional textual sources such as publications or archival documents or via more quantitative or formalized methodologies such as citation analysis or bibliometrics. Reflecting on our own research on the (...) philosophy of scientific practices, particularly on the role of model organisms in biology, we discuss some of the challenges associated with the design and conduct of qualitative research in the philosophy of science. We then explore three issues in more detail: The extent to which qualitative methods support the identification of media and spaces for the study of epistemic questions in science; the investigation of social structures particularly relevant to scientific practices and reasoning; and the conceptual and interpretative significance of analytic choices in empirical research on science. In closing, we reflect on the value of qualitative research methods for understanding scientific practices as ways to identify novel research directions, refine and augment philosophically motivated research questions, investigate the rationales and procedures through which particular scientific choices become ingrained in research, and question the implications of such habits as norms for what counts as “best practice” in particular scientific fields, all of which are topics that deserve more attention from philosophers and other scholars interested in scientific practices. (shrink)

St. Thomas Aquinas never commented on the Song of Songs. The purpose of this book is to demonstrate, however, that he meditated on it and absorbed it, so that the words of the Song are for him a familiar repertoire and a theological source. His work contains numerous citations of the Song, not counting his borrowings of vocabulary and images from it. In total, there are 312 citations of the Song in Aquinas's corpus, along with citations of the Song that (...) are found in citations that Aquinas makes of other authors (as for example in the Catena aurea). Understanding the purpose and placement of these citations significantly enriches our understanding of Aquinas as a theologian, biblical exegete, and spiritual master. The book contains an Appendix listing and contextualizing each citation. The study of the citations of the Song especially illuminates Aquinas's spiritual doctrine. By citing the Song, Aquinas emphasizes the spiritual life's path of dynamic ascent, through an ever increasing participation in the mystery of the nuptial union of Christ and the Church through love. The Song also highlights the eschatological tension or yearning present in the spiritual life, which is ordered to the fullness of beatific vision. Although Aquinas's theology is highly "intellectual," by citing the Song he brings out the affective character of the spiritual life and conveys the centrality of love in the soul's journey toward Christ. He also draws together contemplation and preaching through his use of the Song. (shrink)

The commentary brings up two topics. The first concerns whether and how a patient’s socioeconomic status should count in clinical care. We provide a brief summary of Puschel and colleagues’ view and discuss it in relation to other accounts. We share their conclusion; considering SES in clinical care can be justified from a fairness perspective. Yet, we question the claim that this is a new perspective, and argue that the reason for the claim of novelty is an insufficient use of (...) references. This leads to the second topic, which is a discussion of citation practices in philosophical/ethics papers. We describe common deviations from academic standards, and suggest how unfortunate practices can be reduced. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Personality in Greek Epic, Tragedy, and Philosophy: The Self in DialogueDavid M. JohnsonChristopher Gill. Personality in Greek Epic, Tragedy, and Philosophy: The Self in Dialogue. Oxford: Clarendon Press, 1996. vii 1 510 pp. Cloth, $85.Gill’s book is a wide-ranging attempt to improve our understanding of Greek poetic and philosophical thinking about the self and its role in ethics. His thesis is that the Greeks had an “objective-participant” model (...) of personality which is different in important ways from the various “subjective” and/or “individualist” models which have often formed the basis of modern interpretations. While the subjective understanding of the person privileges a unitary first-person perspective in a Cartesian way, Gill argues that the Greeks—as do some modern thinkers—speak of an interplay between parts that is best studied from the outside. The individualist strand of thought makes individual autonomy a keystone of morality in a way indebted to Kant; Gill argues that the more communal mode of ethics advocated recently by Williams and MacIntyre is closer to the Greek ideal. Gill is surely right that Cartesian and Kantian assumptions have had a distorting effect on some readings of Greek texts, and he has made important progress by presenting a different framework based on modern work touching on Greek thought about ethics and the self.After an introduction spelling out his objective-participant framework Gill devotes his first chapter to Homeric decision-making and a critique of the interpretations of Snell and Adkins. It is a mistake, he argues, to make self-consciousness the criterion for a full-blown concept of the self or for what counts as moral decision making. Homeric deliberations are closer in form to Aristotle’s thinking about decision making and the modern action theory which has reasons (whether conscious or not) replace the will as the basis for action. Nor are the Homeric heroes rightly criticized for allowing shame and their status to be considerations in their decision making; as Williams has argued, internalized shame can be a rather effective ethical motivator, and as both he and MacIntyre have argued, there is much to be said for allowing one’s place in society to inform one’s decision making. Gill’s argument here does not seem particularly novel, as his frequent citation of Williams and MacIntyre makes clear, but he does apply it thoroughly to four important Iliadic monologues in a way which clarifies these ideas and confirms their relevance for Homer.The second chapter provides an analysis of why we feel sympathy for the problematic heroes of Greek epic and tragedy, particularly Achilles and Medea, despite their controversial deeds. Here Gill rejects the views of Bradley and Butcher, who argued that it was the power of the character’s self-conscious personality that won us over, and the structuralist view of Redfield, who made [End Page 119] Achilles a mediator between the need to protect society and the desire for personal glory. Gill interestingly—and originally, as far as I know—argues that it is rather the hero’s acting out of an ethically exemplary gesture, based on implied or explicit second-order reasoning about the best sort of human life, that gains our interest and sympathy. For Gill it is important that the hero’s ethical position fall within the communal framework of his or her society: Achilles’ refusal to return to the fight is his way of showing how Agamemnon has undermined the code of heroic reciprocity; Medea’s murder of her children is, even more paradoxically, her means of showing Jason the importance of the bonds of philia.Taking Achilles as our example, Gill rejects the view of Parry and Whitman that Achilles’ heroism is deeply subjective. Gill argues that Achilles, in his great speech of book 9, is not rejecting the heroic code itself but only Agamemnon’s perversion of it. While this reading makes good sense of much of Achilles’ speech in Iliad 9, it is difficult to square with the end of the speech, in which Agamemnon seems to have faded from view, leaving Achilles to question the heroic code itself. This is not to say that Achilles puts... (shrink)

We analyze the prestige of 1,500 scholars in economics, sociology, and management who have Spanish and French institutional affiliations operationalized by their h-index in Scopus and Google Scholar. We use a negative binomial count model to examine how some individual factors affect the h-index from both databases. The results show a non-monotonic relationship between the researchers’ career length and their h-index. There is a positive and statistically significant relationship between total research output and the h-index. The share of publications in (...) English over total publications has also a positive and statistically significant effect on the h-index, except in a single case, while the share of publications in other foreign languages does not have such effect. Finally, we found that the effects of the number of citations received by documents in English and by those in the vernacular language on the h-index vary according to the database, the country, and the discipline in question. (shrink)

1. ExpositionRichard Sharvy's ‘A more general theory of definite descriptions’ was published in 1980. Its aim was to replace Russell's paradigm by " a general theory of definite descriptions, of which definite mass descriptions, definite plural descriptions, and Russellian definite singular count descriptions are species. … We have an account of the generic ‘the’ along these same lines. " By now his theory has attained the status of a new paradigm. Even a casual trawl of the literature throws up over (...) a score of citations and endorsements, and no rebuttals of its central contention that the primary use of ‘the’ is to indicate totality . We shall argue that it is wrong for mass description, wrong for singular description, wrong for plural description and wrong for generic ‘the’. Sharvy would have approved: his obituary says that his car displayed the slogan ‘Subvert the Dominant Paradigm’.He follows Russell in treating descriptions as incomplete symbols, but nothing in his paper turns on this aspect of it, and we can bypass the issue by considering them in the context of complete sentences. Where Russell translates F into the predicate calculus as Formula Sharvy translates it as Formula Here ≤ is supposed to stand for some or other species of part of relation. His other governing idea is of a predicate's being cumulative. G is cumulative if any number of things that satisfy G have a sum, i.e. a least upper bound with respect to ≤ which also satisfies G. The meanings of ≤, sum and cumulativity vary according to the different kinds of description, which we take in the order in which Sharvy presents them. Meanwhile, we note that he originally defined ‘sum’ to mean simply the l.u.b. , but subsequently redefined …. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:242 HISTORY OF PHILOSOPHY asks questions like these: What is there in favor of calling green a primary color, and not a blend of blue and yellow? (1, 6) or, Why can something be transparent green but not transparent white? (1, 19). The effect of such questions is to force us to realize that our concept of color is more complex than we might have realized, or would want (...) it to be if we are committed to epistemologicaI theories in which color experience counts as basic. Other questions make us aware that the simple contrast of conceptual and empirical turns out to be hopelessly inadequate, and that this immensely complicates, if it does not vitiate, the task of drawing a comprehensive map of knowledge. We understand, in a way, what Wittgenstein is doing, but come to think we do not, since the effect of reading these remarks is to unsettle us about beliefs we had thought we could safely assume. The difficulties of Wittgenstein's questions pass over into the Companion, as was the case with Max Black's Companion to the "Tractatus" as well. Both works fortify standard ventures at interpretation, and both frustrate by leaving untouched one's worst perplexities. But perhaps one sweeping thought can be ventured. Wittgenstein once remarked that the present age is a time for popular science, and therefore not a time for philosophy. 6 Reading Wittgenstein, or his Companion, restores vitality to ways of thought and speech more primitive, and more basic, than science. Surely the typical object of his therapy is the muddle we get into by borrowing the language and method of science to describe and explain the relation of the perceiver to the world, or the agent to influences on his conduct. Moreover, the language of thought, act, and agency is presupposed in a description of how scientists can and do proceed. The temptations of a religious picture of the world for this point of view are strong--and reflected in the positive interest Wittgenstein evinced for religious thinkers. For religion expresses the limits of science by means of imagery that is not alien to a description of the world in terms of things and processes. But to say this is to come to a halt before the apparatus of language games and deep grammar as one comes to exegetical dead ends before Plato's Forms or Spinoza's infinite attributes. They are the imperfect means of communicating essentially private visions. One final cavil: The reader is sometimes teased rather than appeased by numbered citations referring to unpublished manuscripts. To quote them in full would of course have made the Companion impossibly tong. But for many readers Hallett's citations wilt be, at best, promissory notes to be cashed only when it suits Wittgenstein's executors to publish this material. It is to be hoped that when that day arrives it will be possible to correlate the manuscripts with Hallett's citations. As the Remarks on Colour show, however, we cannot be too sanguine. Would it not be wiser to publish the manuscripts as they were written, rather than to select passages which in the editor's judgment are related by theme? Such a policy would better serve future students of Wittgenstein, who from now on will go to the texts Hallett in hand. ALFRED LOUCH Clarement Graduate School Martin Heidegger. The Piety of Thinking: Essays by Martin Heidegger. Translated, with notes and commentary, by James G. Hart and John C. Maraldo. Bloomington: Indiana University Press, 1976. Pp. xi + 212. The possible significance of Martin Heidegger's works for theology and for religious faith has long been a question as intriguing as it is complex. Since the first appearance of Being and Time about life," which, Professor Anscombe promises, "will appear elsewhere." The translation, by Linda L. McAlister and Margaret Schuttle, is up to the expected standard of accuracy and lucidity. Normal Malcolm, Ludwig Wittgenstein:A Memoir (London: Oxford University Press, 1962), p. 73. BOOK REVIEWS 243 in 1927 Catholic and Protestant theologians have sought to appropriate Heidegger for their own understandingof Christianity. With the publicationof his many later works over the last fifty years, the controversy over Heidegger's... (shrink)

This is the first complete translation of this work of Maistre's into the English language. It also includes Maistre's shorter piece, "Elucidation on Sacrifices," which has traditionally been appended to these philosophical dialogues. Maistre himself had divided his writing into eleven numbered dialogues, each of which formally represents an evening of conversation, as well as a "Sketch of a Final Dialogue," in which the participants say their farewells. The debating figures are called "the Count", "the Senator", and "the Chevalier." There (...) is an elaborate apparatus surrounding the work, consisting of the footnotes and endnotes to each dialogue that Maistre himself had written, as well as explanatory footnotes and endnotes to each dialogue by the translator. Lebrun has traced virtually all of the references Maistre had made, and in some cases has been able to point out slight errors and misstatements in Maistre's own citations. He has also translated into English all the passages in languages other than French, which follow immediately after their appearance in the text in their original tongue. Lebrun has also provided fine supplements to Maistre's writing--a preface, scholarly introductory essay, chronology, critical bibliography, a well as a note on the text. There is also a very fine index, which includes virtually every work and author cited or mentioned in Maistre's text. The quality of Lebrun's translation is excellent indeed, clearly aware of a variety of nuances in Maistre's language, and based squarely on a life-long study of the thinker. (shrink)

Juan de Vera’s El Enbaxador (1620) was one of the main treatises on the role of the ambassador in Early Modern Europe and the first one published in Spanish. At the time, Spain was no exception to the influence of Tacitus as a significant ancient author to inspire the political practice of the age. Juan de Vera, a nobleman and writer, soon an ambassador and entitled count, incorporated his own reading of Tacitus into El Enbaxador. Justus Lipsius, the outstanding editor (...) of Tacitus’ works, was also a main source for this book which was defined by John Elliott as a ‘quintessentially Lipsian handbook for diplomats’. The focus of this article is on Tacitus’ citations in El Enbaxador and their contexts within the book. My aim is to identify the specific themes for which Tacitus served as an exemplary source of guidance according to this particular text. Notably, some of such themes pertain to ambassadorial affairs, while others are common political topics in Early Modern Europe. Vera's reading of Tacitus in El Enbaxador gained wider dissemination beyond Spain as the work was subsequently translated into French and Italian. (shrink)

In this essay, I describe and explain the standard accounts of agency, natural agency, artificial agency, and moral agency, as well as articulate what are widely taken to be the criteria for moral agency, supporting the contention that this is the standard account with citations from such widely used and respected professional resources as the Stanford Encyclopedia of Philosophy, Routledge Encyclopedia of Philosophy, and the Internet Encyclopedia of Philosophy. I then flesh out the implications of some of these well-settled theories (...) with respect to the prerequisites that an ICT must satisfy in order to count as a moral agent accountable for its behavior. I argue that each of the various elements of the necessary conditions for moral agency presupposes consciousness, i.e., the capacity for inner subjective experience like that of pain or, as Nagel puts it, the possession of an internal something-of-which-it is-is-to-be-like. I ultimately conclude that the issue of whether artificial moral agency is possible depends on the issue of whether it is possible for ICTs to be conscious. (shrink)

This paper discusses the intellectual justification of scientometrics through the claim that it is part of the quest for a quantitative science of science. Initially, I will make a brief description of scientometrics' historical background. Next, I will explain that those disciplines that have been satisfactorily mathematized always contain two distinct basic components: an axiomatic, defining the operations that can be realized with the available data, and an interpretation of their meaning. Counting papers and citations is a way to collect (...) statistical data about scientific activities, and therefore the axiomatic basis of scientometrics comes from statistics. Regarding the interpretation of scientometrics, I will argue that the meanings attributed to their key concepts are usually borrowed from economics. Then I discuss how the promise of a science of science becomes a too well adjusted historical narrative that apparently justifies the economic concerns of governments and private corporations. (shrink)

This article discusses the future of quality control in an academic publication system that will be largely based on electronic publishing. Information and communication technologies both challenge traditional ways and open remedies for existent problems of present gate-keeping. New forms of ex-ante and of ex-post quality control may partly replace and partly amend peer review, citation indices and quality filters based on the reputation of the publisher. Open peer review, online commenting, rating, access counts and use tracking are (...) evaluated and put in perspective. Refuting the common argument that e-publishing leads to less quality, this paper puts forward scenarios of the future quality control system. Most likely, we shall see mixed systems, combining old and new elements, of different shapes in the different research fields. (shrink)

Preface/Introduction: The question under discussion is metaphysical and truly elemental. It emerges in two aspects — how did we come to be conscious of our own existence, and, as a deeper corollary, do existence and awareness necessitate each other? I am bold enough to explore these questions and I invite you to come along; I make no claim to have discovered absolute answers. However, I do believe I have created here a compelling interpretation. You’ll have to judge for yourself. -/- (...) What follows is the presentation of three essays I have worked on over the past several years seeing publication for the first time. “Hollows of Experience” was written first as an invited chapter for a collection on the ontology of consciousness. However, when cuts became necessary, my chapter got the knife. Its length has prohibited it from publication in any print journal. “Myth and Mind” was written next as a journal article, but as my involvement with it grew so did its length, so it has also idled on my websty awaiting its call. “From Panexperientialism to Conscious Experience” was written most recently, but it is the only one to have been available to the public elsewhere than my own website. Under the name, “The Continuum of Experience”, it was Target Article #95 on the recently closed Karl Jaspers Forum (for discussion purposes only). -/- I have put them in a different sequence here, for reasons of logical sense. Up first, “Panexperientialism” deals with an idea difficult for many to accept, namely that conscious experience is a particular mode of symbolically reflected experience that is largely unique to our species. However, I aver that experienced sensation in itself (as found, for example, in autonomic sensory response systems) goes “all the way down” into nature, and thus the title, panexperientialism. -/- Understanding this idea is helpful to dealing with the focus on language in Part I of “Hollows”, next, since here speech and general symbolic interaction in general are found to be the catalysts for the creation of our consciously experienced world (our “lived reality”). In Part II, however, I explore how experienced sensations must be coeval with existence, and, with even greater temerity, how all this sensational existence might have arisen within some literally inconceivable background of awareness-in-itself that yet has a dynamism that occasionally breaks into existence as experiential events and entities. (The latter may sound wacky, but physicists and cosmologists are themselves attempting to come to terms with that which seethes with vast potential energy in what they refer to as the quantum vacuum.) -/- “Myth and Mind” was put third since it deals with a major lacuna in “Hollows” — that presumed prehistoric period when members of our species made the painful crossing of the symbolic threshold into the beginnings of cultural consciousness. Speech plays a central role here, too, but I look more at narrative structures from the dawn of self-awareness when ritual and myth became vital to human survival. Why would fantastic stories and bizarre rituals be necessary? I speculate that growing foresight led to the unavoidable realization of certain mortality, from which, in turn, emerged the secondary realization that we were now alive. In contrast to our yet-to-come death, we have life here and now, and by ritually identifying with a symbolically expanded mythic, i.e., sacred, reality, we may continue to live on after bodily death, just as our ancestors and loved ones must also do. Language and mythmaking are necessary to avoid mortal despair and they remain at the core of human consciousness. -/- As Ernst Cassirer (1944) has noted, language and myth are “twin creatures”, both metaphoric webs over a reality we can never wholly comprehend. We live in the symbolic and construct our works of imagination and wars of conquest to make life meaningful, to feel immortal, and to sense that we ourselves participate in a reality greater than ourselves. No doubt we do, but this does not mean our culturally constructed self-identities survive the death of our bodies, and it does not imply that our symbolic concepts can ever indicate the ultimate truth. We simply must symbolize an extended reality that was sacred to our ancestors: “Is it not our way, as illusory as it may be, to force continuance on our world and our life in the face of their inevitable ending? Are we not compelled to extend those imaginary horizons as far as we can despite the terror and the sometime joy their extension incites? Is their closure not a form of death?” (Crapanzano, p. 210) -/- Of course, this leaves me in the uncomfortable position of being forced to admit that this venture of mine must inevitably be another attempt at meaningful mythmaking. But what else could it be? This is certainly not a scientific proof though it is indeed an academically rigorous exploration. (Just try to count the citations!) I hope the reader will judge my thesis on the basis of its coherence, the sense of meaning it evokes, my intellectual responsibility, and, finally, the engagement it inspires. If you have read my expositions and found yourself immersed in the timeless questions I here call forth, I would call these writings successful (even if you violently disagree with my answers). -/- I am very grateful to Huping Hu for granting me this special issue of JCER in which to present my ideas in some detail. He has patiently dealt with my exuberant approach and allowed the many changes I kept coming up with right until the final publication date. I also wish to thank the many potential commentators who politely replied to my invitation, and, even more, I thank those who made time to write actual commentaries. -/- References -/- Cassirer, E. (1944). An Essay on Man: An Introduction to a Philosophy of Human Culture. New Haven/London: Yale UP. -/- Crapanzano, V. (2004). Imaginative Horizons: An Essay in Literary-Philosophical Anthropology. Chicago: U of Chicago Press. -/- Gregory M. Nixon University of Northern British Columbia Prince George, British Columbia, Canada Email: [email protected] Websty: http://members.shaw.ca/doknyx. (shrink)

Generalized linear mixed models estimate fixed and random effects and are especially useful when the dependent variable is binary, ordinal, count or quantitative but not normally distributed. They are also useful when the dependent variable involves repeated measures, since GLMMs can model autocorrelation. This study aimed to determine how and how often GLMMs are used in psychology and to summarize how the information about them is presented in published articles. Our focus in this respect was mainly on frequentist models. In (...) order to review studies applying GLMMs in psychology we searched the Web of Science for articles published over the period 2014–2018. A total of 316 empirical articles were selected for trend study from 2014 to 2018. We then conducted a systematic review of 118 GLMM analyses from 80 empirical articles indexed in Journal Citation Reports during 2018 in order to evaluate report quality. Results showed that the use of GLMMs increased over time and that 86.4% of articles were published in first- or second-quartile journals. Although GLMMs have, in recent years, been increasingly used in psychology, most of the important information about them was not stated in the majority of articles. Report quality needs to be improved in line with current recommendations for the use of GLMMs. (shrink)

Editor's suggested further reading in BioEssays: Can we do better than existing author citation metrics? Abstract and Counting citations in texts rather than reference lists to improve the accuracy of assessing scientific contribution Abstract.

James Warren, Facing Death, Epicurus and his Critics. Oxford: Clarendon Press, 2004. Pp. viii, 240. ISBN 0-19-925289-0. $45.00. Reviewed by Thornton Lockwood, Sacred Heart University Word count: 2152 words ------------------------------- To modern ears, the word Epicurean indicates an interest in fine dining. But at least throughout the early modern period up until the 19th century, Epicureanism was known less for its relation to food preparation and more so, if not scandalously so, for its doctrine about the annihilation of the human (...) soul at death, its denial of human immortality, and its attempt to justify the claim that death should not be feared since "Death is nothing to us". Epicureans -- like many ancient schools of thought -- sought to establish an objective "morality of happiness" or rational teaching about right conduct which allowed its practitioners to arrive at a kind of well-being. Epicureans identified such well-being or happiness with "freedom from disturbance" taraci/a ), and insofar as the fear of death undermined such contentedness in life, they presented arguments against the claim that death was a bad thing. Put more concisely, Epicureans believe that, "if we think about death correctly, we think about living a good life correctly, and vice versa". But whereas other ancient thinkers -- most famously Socrates and his students -- had sought to cure the fear of death by positing an immortal soul which philosophy was to prepare for life after the death of one's body, Epicureans took the opposite route and argued that in part it was the longing for an impossible immortality that contributed to the fearfulness of death. JW has done both classicists and philosophers the service of presenting a detailed analysis of the philosophical arguments which Epicureanism -- as found principally in the sayings and correspondence of Epicurus, Lucretius' De Rerum Natura, and Philodemus' De Morte -- presented about facing death. As the book's title accurately reflects, the presentation of the arguments is organized in large part as a response to the criticisms which both ancient and modern thinkers such as Cicero, Thomas Nagel and Bernard Williams have made against the Epicurean belief about death. JW is principally concerned with the accurate presentation and fair evaluation of philosophical arguments. Much of his analysis will appeal to philosophers interested in the problem of death or the cogency of ancient ethical thought, but, as he also notes, questions about death and how to live a good life are hardly the problem only of philosophical specialists. "If any questions are worth pursuing, these are". Insofar as JW's task requires careful scrutiny of ancient texts, he also sheds light on the proper understanding of difficult Epicurean texts, especially in those cases where different passages from different Epicurean authors appear to be in tension.[[1]] For the aid of philosophers coming to Epicurus without the skills of classicists, JW translates all Greek and Latin texts into English; at the same time, all translations are accompanied by the passage in its original language. The citations and corresponding bibliography are extensive, covering not only the relevant works of contemporary philosophers such as Nagel, Williams, Feldman, and Parfit, but also the philological works of classicists writing on Epicureanism in English, French, Italian, and German. The volume concludes with a helpful index locorum. The Epicurean belief that "death is nothing to us" is meant to correct the mistaken beliefs which people have that generate a fear of death. But as JW acutely notes, precisely what is fearful about death is ambiguous. On his analysis, it could include at least four analytically distinct fears: 1) the fear of being dead ; 2) the fear that one will die ; 3) the fear of premature death ; and 4) the fear of the process of dying. JW claims that "there is no single Epicurean 'argument against death'. Rather, they had an armoury of arguments which could be deployed against the various different kinds of fear of death". Thus, JW organizes his book into chapters which consider the "armoury"of arguments made against each of these four fears. After an initial introductory chapter which analytically distinguishes the different fears of death, JW next devotes chapters to: the argument that, since humans are without perception of death and the process of death, neither should be feared ; the "symmetry argument" which seeks to prove that apprehension about the coming end of life is as irrational as apprehension that one's life did not begin earlier ; and the Epicurean analysis of what constitutes "completeness" in life. In these first four chapters, JW lays out all the arguments which the Epicurean makes against each of the four fears, considers counterarguments which have been made by ancient and modern authors, and then evaluates the overall strengths and weaknesses of each argument. A fifth chapter considers a slightly different argument, namely one which alleges that either the historical fact that Epicurus wrote a will or the Epicurean attitude towards suicide generate inconsistencies between Epicurean theories and actual Epicurean practice. Finally, a sixth chapter summarizes and evaluates as a whole the Epicurean project to rid humans of their fear of death. Although all of JW's analyses are thorough and detailed, let me focus upon his evaluation of some of the more central -- and more difficult to justify -- claims which Epicureans make to give a sense of JW's argumentation. With respect to the fear of being dead or not existing, Epicureans claim that since the atoms which make up a person dissipate upon death, then there is no person who could perceive any postmortem harm, and thus there is nothing to fear about death itself. Philosophers like Thomas Nagel have raised against this argument examples which appear to justify the belief that postmortem non-perceived harms are something in fact that should be feared.[[2]] For instance, there seems to be something fearful about the death of an individual who does not get the chance to see his or her children grow up, but such a scenario seems to be an example of something which "harms" that individual even though the individual is dead and incapable of feeling or perceiving anything. The case is related to the problem of dying before one's life is "complete," but a merit of JW's analyses of the different fears of death is that it shows that the Epicurean has two distinct arguments against the claim that such a scenario is fearful, one of which concerns the question of fearing something which happens after one's death, the other which concerns the question of fearing that one's life ends before it is complete. With respect to the first question, JW suggests that the source behind our intuition that premature death could be an unperceived harm is a "comparative" evaluation with a non-tragic death. For instance, it is not implausible to say that a child raised in a less developed country has been "harmed" in comparison to a child growing up in a country with adequate access to schooling and health care.[[3]] Even if the child raised in the less developed country never perceives the harm, in comparison to the life she or he might have lived elsewhere such lowered access to resources seems to be a "harm". But, although the case of children being raised with different levels of access to resources may have a place within the question of global justice, the case of such "unperceived" comparative posthumous harms fails as a counter argument to the Epicurean position. In the original example, it was thought that dying before seeing one's children grow up is an unperceived harm because we know of other individuals who have had that opportunity, and comparatively the former individual seems to be "harmed." One of the main problems with such a counter argument, according to JW, is that it ends up proving too much. Since one could imagine for almost every death a comparative case which was better, the counter argument makes almost every conceivable death a "harm" to the individual who died. In JW's words, "given the thought that death may rob us of goods we would have experience were we to die later, it is difficult to resist the thought that any death will fit this description". But the force of the counter argument is supposed to seize upon the case of a "tragic death" where someone is prematurely struck down before life is complete. If all deaths are tragic, none is. If the claim that death is to be feared because of unperceived harms in the case of comparative loss is unpersuasive, what about the claim that death is to be feared instead because it sometimes strikes before one has arrived at completeness or fullness in life? Solon famously claimed that we must "look to the end" and call no man happy until his life is complete; Aristotle picks up on Solon's remarks in part because eudaemonists have traditionally placed special emphasis on "completeness" as a criterion of a life well-lived. Should not all fear death because death can strike prematurely, before one has reached the various goals and stages of a life well-lived? JW persuasively argues that Epicureans were concerned with addressing the fear of premature death but that they countered such a fear on the basis of their understanding of completeness and pleasure. A complete life is a good life, but for the Epicureans, the good is pleasure and the highest pl. (shrink)

George S. Counts was a_ _major figure in American education for almost fifty years. Republication of this early work draws special attention to Counts’s role as a social and political activist. Three particular themes make the book noteworthy because of their importance in Counts’s plan for change as well as for their continuing contem­porary importance: _ _Counts’s crit­icism of child-centered progressives; _ _the role Counts assigns to teachers in achieving educational and social re­form; and Counts’s (...) idea for the re­form of the American economy. (shrink)

The expression of attachment to the divine in certain places among different groups has been documented by anthropologists and sociologists for decades. However, the psychological processes by which this happens are not yet fully understood. This article focuses on the concept of ‘place spirituality’ as a psychological mechanism, which allows the religious believer or non-believer to achieve an organised attachment strategy, involving the interplay of place and spiritual attachment. First, place spirituality is considered as an experience that satisfies the attachment (...) relationship criteria in that geographic places and divine entities can be perceived as ‘objects’ of attachment. Second, it is proposed that the maturational aspects of the attachment repertoire in adults make the place spirituality experience possible since adults’ cognitive abilities are much wider than those of children and can include relationships to geographical spaces and invisible divine entities. Finally, the theme of place spirituality is explored to further position the concept as a relational paradigm for understanding the relationship between place experiences and spiritual attachment. (shrink)