The Hoffman Report scandal demonstrates that ethics is not objective and ahistorical, contradicting the comforting progressive story about ethics many students receive. This modern-day ethical failure illustrates some of the weaknesses of the current ethics code: it is rule-based, emphasizes punishments for noncompliance, and assumes a rational actor who can make tricky ethical decisions using a cost–benefit analysis. This rational emphasis translates into pedagogy: the cure for unethical behavior is more education. Yet such an approach seems unlikely to foster ethical (...) behavior in the real world, either for students or for mature scientists. This article argues for an alternative ethical system and a different way of teaching ethical behavior. Virtue ethics emphasizes the development of ethical habits and traits through regular practice and reflection. We show how virtue ethics complements a feminist approach to science, in which scientists are encouraged to reflect on their own biases, rather than attempting to achieve an impossible objectivity. Our article concludes with pedagogical suggestions for teaching ethical behavior as a practical and intelligent skill. (shrink)

Previous studies of auditory statistical learning have typically presented learners with sequential structural information that is uniformly distributed across the entire exposure corpus. Here we present learners with nonuniform distributions of structural information by altering the organization of trisyllabic nonsense words at midstream. When this structural change was unmarked by low‐level acoustic cues, or even when cued by a pitch change, only the first of the two structures was learned. However, both structures were learned when there was an explicit cue (...) to the midstream change or when exposure to the second structure was tripled in duration. These results demonstrate that successful extraction of the structure in an auditory statistical learning task reduces the ability to learn subsequent structures, unless the presence of two structures is marked explicitly or the exposure to the second is quite lengthy. The mechanisms by which learners detect and use changes in distributional information to maintain sensitivity to multiple structures are discussed from both behavioral and computational perspectives. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Trauma, Addiction, and Temporal Bulimia in Madame BovaryElissa Marder (bio)Lisez, et ne rêvez pas. Plongez-vous dans de longues études. Il n’y a de continuellement bon que l’habitude d’un travail entêté. Il s’en dégage un opium qui engourdit l’âme [Read and do not dream. The only thing that is continually good is the habit of stubborn work. It emits an opium that numbs the soul].—Gustave Flaubert to Louise ColetMadame Bovary (...) I daresay is about bad drugs.—Avital Ronell, Crack WarsIf Flaubert’s Madame Bovary remains so timely, it is because its heroine, Emma, suffers from the quintessential malady of modernity, the inability to incorporate time into experience. Emma’s missed encounter with her own life, her inability to “get a life,” as we say now in America, renders her our contemporary in the strangest sense of the word. She is our contemporary not because we live in the same time but because her failure to live in time has come to define our own. Paradoxically, Emma Bovary has been so well preserved (she is, in some sense, “more alive” now than ever) because she incarnates and inaugurates a modernity that can be defined by the erosion of the possibility of living in time. In Flaubert’s minute and meticulous descriptions of the particular temporal disorders that afflict Emma (as we shall see, she can neither bear witness to an event nor remember one, she can neither live in the present nor project a future, she is incessantly subject to bouts of involuntary forgetting even as she is preoccupied by obsessive rites of recollection, she attempts simultaneously to conjure up time and to stop it), we can read the prophetic traces of a depiction of the temporal structure of the many forms of trauma and addiction that have come to define contemporary American culture.But before turning to Flaubert’s prescient and powerful analysis of how Emma Bovary suffers from a “temporal disorder,” let us take a brief look at how the notions of trauma and addiction have been described in a contemporary analysis of modern culture. In his recent book On Flirtation, the British child psychoanalyst Adam Phillips redescribes ordinary neurosis as a traumatic response to an inability to live in time. He writes:People come to psychoanalysis when there is something they cannot forget, something they cannot stop telling themselves, often by their actions, about their lives. And these dismaying repetitions—this unconscious limiting or coercion of the repertoire of life stories—create the illusion of time having stopped (or [End Page 49] rather, people believe—behave as if they have stopped time). In our repetitions we seem to be staying away from the future, keeping it at bay.[153]Phillips goes on to explain that “[f]or Freud these repetitions are the consequence of a failure to remember.... Whatever cannot be transformed, psychically processed, reiterates itself. A trauma is whatever there is in a person’s experience that resists useful redescription. Traumas, like beliefs, are ways of stopping time” [153–54]. Phillips’s argument rings with a seductive simplicity: neurosis is defined as a temporal disorder, and the contemporary psychoanalytic “cure” does nothing less than promise time. It presumably offers the subject the option of accepting the contingencies of living in time over the pleasure and pain that attend the attempt to stop it.Nonetheless, Phillips’s claim, that contemporary neurosis can be expressed as an attempt to stop time, should perhaps make us pause. Stopping time, in the time of Balzac, Gautier, Baudelaire, and Flaubert, was once conceived of as part of the privileged domain reserved for art and the artist. We might have naively assumed that in the realm of the “real world,” for “real people” time remains an implacable fact of life. The task of falling out of time, after all, would seem to necessitate either an accident of enormous magnitude (a trauma in the traditional sense) or the reliance upon an external substance—hashish, opium, alcohol, or cocaine—one of those mind-altering substances that so preoccupied the nineteenth-century advocates of paradis artificiels. So what is surprising and particularly suggestive... (shrink)

"--Brian Greene, Columbia University "This book includes material that is intellectually innovative and comes as a surprise even to specialists in the field.

The author recounts major personal and moral tensions that arose during an 11-month period living in Ghana and shares how she has since learned to reconcile those tensions.

A systematic study of rational or justified belief, which throws fresh light on current debates about foundations and coherence theories of knowledge, the validation of induction and moral scepticism. Dr Nathan focuses attention on the largely unsatisfiable desires for active and self-conscious assurance of truth liable to be engendered by philosophical reflection about total belief-systems and the sources of knowledge. He extracts a kernel of truth from the doctrine that a regress of justification is both necessary and impossible, contrasts the (...) resultant scepticism with more familiar complaints about the inapplicability of supposedly essential cognitive concepts and explores the feasibility of non-Humean modes of consolation. This is an original and carefully constructed book, which will interest professional philosophers and advanced students of epistemology. (shrink)

Ravelingien et al1 argue that, given the restrictions that must be imposed on recipients of xenotransplanted organs, we should conduct clinical trials of xenotransplantation only on patients in a persistent vegetative state. I argue that there is no ethical barrier to using terminally ill patients instead. Such patients can choose to waive their rights to the liberties that xenotransplantation would probably restrict; it is surely rational to prefer to waive your rights rather than to die, and permissible to allow patients (...) to make this choice.Perhaps the single most important advance in the history of moral thought occurred when it came to be generally recognised that all people are protected by rights that are inviolable, at least without their consent. The precise nature and content of these rights is controversial, but there is a consensus among reasonable people over their core. We all have a right to life, to liberty, to security of person and to equality before the law. Other rights—so-called positive rights, such as the right to economic security, or cultural rights, for instance—may be controversial, but we all agree at least on these.Ravelingien et al1 therefore seem to be on solid ground when they conclude that it would not be permissible to use living persons as subjects in clinical trials of xenotransplantation, as such trials, potentially or actually, result in the violation of the core human rights of the subjects. Their argument is as follows:" Xenotransplantation carries with it a currently unquantifiable risk of the transmission of viruses, from the animal that is the source of the organ transplanted, to the human recipient. Such viruses could have potentially catastrophic consequences, up to and including triggering a global and devastating pandemic. Therefore, it would be necessary to monitor the health status of recipients of … ". (shrink)

Gardner’s theory of multiple intelligences has been further developed to focus on the research of human cognitive activities. Thus, the concept of emotional intelligence, which is the topic of the current paper, was introduced by John D. Mayer, Peter Salovey and ‎Daniel Goleman. General intelligence can be defined as the capacity to carry out abstract reasoning to understand meanings, to recognize the similarities and differences between two concepts and to make generalizations. Emotional intelligence is not a part of general intelligence. (...) Emotional intelligence can be defined as an ability of a human to perceive oneself and interact with others with the help of obtained and processed emotional information. Language acquisition is mediated by the necessity to communicate with others. Consequently, the ability to manage the process of communication is of utmost importance in learning a language. Virtual learning environment reduces dramatically the immediate interaction of the participants of the process of education. It undoubtedly affects the process of acquisition and demands to reconsider the distribution of different learning activities. (shrink)

Articles, chiefly on Islamic philosophy.