This paper combines domestic and international research results to analyze and study the difference between the attribute features of English phrase speech and noise to enhance the short-time energy, which is used to improve the threshold judgment sensitivity; noise addition to the discrepancy data set is used to enhance the recognition robustness. The backpropagation algorithm is improved to constrain the range of weight variation, avoid oscillation phenomenon, and shorten the training time. In the real English phrase sound recognition system, there (...) are problems such as massive training data and low training efficiency caused by the super large-scale model parameters of the convolutional neural network. To address these problems, the NWBP algorithm is based on the oscillation phenomenon that tends to occur when searching for the minimum error value in the late training period of the network parameters, using the K-MEANS algorithm to obtain the seed nodes that approach the minimal error value, and using the boundary value rule to reduce the range of weight change to reduce the oscillation phenomenon so that the network error converges as soon as possible and improve the training efficiency. Through simulation experiments, the NWBP algorithm improves the degree of fitting and convergence speed in the training of complex convolutional neural networks compared with other algorithms, reduces the redundant computation, and shortens the training time to a certain extent, and the algorithm has the advantage of accelerating the convergence of the network compared with simple networks. The word tree constraint and its efficient storage structure are introduced, which improves the storage efficiency of the word tree constraint and the retrieval efficiency in the English phrase recognition search. (shrink)

Ben shu dui Zhongguo zhe xue xue ke ji zhe xue shi yan jiu de fang fa lun deng wen ti jin xing le tan tao yu fen xi.

This book presents a reading of Martin Heidegger's philosophy as an effort to strike a middle position between the philosophies of Plato and Friedrich Nietzsche. Duane Armitage interprets the history of Western philosophy as comprising a struggle over the meaning of "being," and argues that this struggle is ultimately between materialism and idealism, and, in the end, between atheism and theism. This work therefore concerns the question of the meaning of the so called "death of God" in the context of (...) contemporary Continental Philosophy.. (shrink)

Our study “Towards an Evangelical Political Philosophy” continues with two articles on the Anabaptist and Reformed Tradition. Eds.

At the point of death, a human being only has had the experience of nonexistence before birth and the experience of having lived his/her life after they were born. In the final analysis from the perspective of strict empiricism, the individual only has two options: the nonexistence before birth or the eventual reliving of one’s life. The return of one’s life is supported by the paradigm of a multiverse and an antimatter universe. This is atheism’s logical certainty.

In this work of philosophy, theology, and intellectual history, Duane Armitage offers a clear interpretation of Heidegger’s enigmatic theology as uniquely Pauline and Lutheran. He argues that the real impetus, aim, and structure of Heidegger’s philosophy of religion as well as his philosophy as a whole, are rooted in Pauline (and Lutheran) ontology. He thus demonstrates that continental philosophy of religion, and, to an extent, continental philosophy as a whole, is indebted to St. Paul and Martin Luther. This examination also (...) shows how much of continental thinking itself is traceable to Heidegger’s onto-theological critique and hence to Luther and St. Paul. Armitage argues that St. Paul and Luther remain the un-thought origins of postmodern thinking on religion, and perhaps postmodern thinking in general. (shrink)

Explore the importance of love with the youngest readers in a wonderfully accessible way. Even little children have big questions about life. Plato believed showing and receiving love makes us wise, and Love with Plato brings his philosophy to the youngest thinkers. Asking young readers what being loved feels like to them and how they can show others love prompts questions about how we treat one another and ourselves. This book will lead to inspiring conversations about loving people for what (...) is on the inside, and helping others do the same. Look for all six Big Ideas for Little Philosophers board books: Equality with Simone de Beauvoir, Happiness with Aristotle,Imagination with René Descartes, Kindness with Confucius, Love with Plato, and Truth with Socrates. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Deep Listening and Virtuous Friendship:Spiritual Care in the Context of Religious MultiplicityDuane R. BidwellA monk asked Zen master Yunmen: “What is the teaching of the Buddha’s entire lifetime?” Yunmen answered:“An appropriate response.”1In a pivotal scene from the 1988 film A Fish Called Wanda, con artist Wanda Gershwitz is fed up—finally—with her partner, Otto West. When his jealousy and ersatz intellectualism repeatedly jeopardize their attempts to steal $20 million in (...) diamonds, Wanda yells: “Now let me correct you on a few things, okay? Aristotle was not Belgian. The central message of Buddhism is not ‘Every Man for Himself.’ And the London Underground is not a political movement. Those are all mistakes, Otto, I looked them up.”2 It’s a funny moment, of course. But Otto’s (mis)understanding of Gautama’s teaching demonstrates a challenge in translating a spiritual-religious tradition from one cultural setting to another. Too often, and usually without intention, we are like Otto; we colonize and domesticate unfamiliar ideas, assimilating them into our existing worldview instead of experiencing and accommodating their challenging differences. Otto’s facile appropriation of Buddhism confirms rather than confronts his pre-critical, individualistic, and perhaps Darwinist worldview. A Buddhist caregiver might say that Otto was not “listening deeply” to the myriad voices that shaped his perspective.Similar hazards face someone writing about deep listening in relation to religious multiplicity.3 Deep listening, as a caring practice, “belongs” to the emerging field of Buddhist contemplative care,4 in which it has a technical (although perhaps undertheorized) usage richly informed by Buddhist thought and practice. But when I reflect as a pastoral theologian and spiritual caregiver trained in the Christian traditions of cura animarum, the cure or care of souls, deep listening can become unmoored from its origins. Someone marinated in the discourses and practices of Christian care can easily and perhaps unintentionally conflate deep listening with classic Christian [End Page 3] concepts of care such as the ministry of presence, the practice of unconditional positive regard,5 and the giving of oneself to God for the sake of the care seeker. Although I identify as a Buddhist Christian, habitual Christian views shape my thinking the way a canyon or streambed shapes the flow of water; unless I am attentive to the ways that Buddhist thought and practice seek fissures and carve new channels through the sediment of Christian spiritual care, I risk appropriating or erasing the practices that Buddhist caregivers call deep listening.Mindful of these waters, I want to immerse myself and readers in a particular question: In the context of spiritual care, what happens at the confluence of deep listening and a practitioner’s multiple religious voices? In responding to this question I have three aims: to describe deep listening, to provide a theoretical and experiential account of deep listening in the context of religious multiplicity, and to suggest an image from the Pāli canon that can help practitioners engage religious multiplicity in ways that minimize harm, increase compassion, and realize wisdom. A particular moment in spiritually integrative psychotherapy serves as a touchstone for my reflection; thus, I begin where the canyon creates a slender and fast-moving channel for deep listening: psychotherapy with Julie.6violence, karma, and compassionAt twenty-seven years of age, Julie was a soft-spoken, biracial graduate student who radiated mindful presence. She identifies as Asian American, and with her shaved head and tendency to wear dark colors and dramatic scarves, she might seem a typical LA hipster to other passengers on the commuter train she rode to and from our appointments. One year before our psychotherapeutic work, Julie had been beaten and raped by a boyfriend; subsequent thoughts of suicide led to a brief hospitalization. At that time she was assigned diagnoses of bipolar II and post-traumatic stress disorders. Daily, she swallowed a powerful mood stabilizer; monthly, she visited a psychiatrist. The symptoms of bipolar disorder, substance abuse, addiction, schizophrenia, depression, and suicide were present in her extended family. Julie sought counseling because of tension between what she called her “Buddhist identity” and the mental health diagnoses assigned to her. She said she... (shrink)

Niebuhr's definitions of "Christ" and "culture" set up a problematic dualism that leads to a misrepresentation of the Christ-against-culture type. The paper proposes that instead of Niebuhr's "idealized" Christ, an embodied Christology locates Christ within culture. The tension, then, is not between Christ and culture, but between different cultural visions. A cultural vision with Christ as norm provides a discriminating ethic of normative practices to engage culture. Many scholars have recognized that Niebuhr not only develops a descriptive typology in Christ (...) and Culture, he also argues that the fifth type, Christ-the-transformer-of-culture, is the most adequate position. Almost everyone identifies with this type. Why is that? The problem is that the variety of meanings of "transformation" is not illuminated by Niebuhr's typology. An alternative typology is proposed which addresses these two problems: a richer development of three types that Niebuhr lumps together in his Christ-against-culture type; and the development of a typology to show that there are four different ways to understand what the church has meant by Christ-the-transformer-of-culture. (shrink)

Harry Harlow is credited with the discovery of learning set, a process whereby problem solving becomes essentially complete in a single trial of training. Harlow described that process as one that freed his primates from arduous trial-and-error learning. The capacity of the learner to acquire learning sets was in positive association with the complexity and maturation of their brains. It is here argued that Harlow's successful conveyance of learning-set phenomena is of historic significance to the philosophy of psychology. Learning set (...) is said to reflect the affirmation or rejection of hypotheses. Hypotheses are generated by the learner's brain, not its muscles. Thus, learning-set research served to advance the perspective that even nonhuman primates think and that their thinking reflects the active processing of information accrued from efforts to solve problems. Their learning processes are not simply the strengthening of some motor responses over others. Hence, learning-set research served to advance studies of animals as rational agents. This trend is serving to supplant the radical-behavioristic models, formulated earlier this century, with models predicated on rational processes for animals' complex learning and behavior. (shrink)

This essay examines a key theme in the work of the medieval mystical theologian, Meister Eckhart, namely, the Father giving birth to the Son in the soul. It explores this theme in the light of feminist theology, and argues that Eckhart is deliberately applying to God a female act and therefore characteristic. Criticisms of the efficacy of such female imagery are considered, but countered through a defence of what is argued to be Eckhart’s incontestable qualification of the male symbol through (...) a metaphor based on a biological fact. In turn the image of women in the limited biological role of giving birth is critically examined, while Eckhart is argued in his life and work to have risen above any position that fixes and limits the roles and identities of women. Further it is shown that Eckhart has not simply substituted female imagery for male, thereby reinforcing binary gender opposition and any negative consequences that befall. Eckhart is rather shown to employ an androgynous and transgendered metaphor in that the male Father-God is simultaneously a female Mother-God. The nature and purpose of Eckhart’s transgendered metaphor is then explored in relation to its apophatic context. (shrink)

Hamacher, Duane Indigenous Australian practices, developed and honed over thousands of years, weave science with storytelling. In this Indigenous science series, we'll look at different aspects of First Australians' traditional life and uncover the knowledge behind them - starting today with astronomy.

A recent literature applies economic reasoning to restrict corporate social responsibility (CSR) to profitable opportunities. The underlying theory of the firmassumes widespread public company ownership and a net positive contribution to social welfare in relatively unfettered markets. This modern economic approach posits strict fiduciary responsibility of agents. Management, in this fiduciary role, should have no CSR discretion beyond the requirements of minimalist laws and customary ethics. Any profitable CSR option can be undertaken. Any unprofitable CSR action is defined as discretionary (...) altruism prohibited to fiduciary agents and recommended against for shareowners acting through the corporate form. The modern economic position shifts all unprofitable social issues into the sphere of public policy—which is then influenced by business on the basis of economic self-interest. There are two points of relaxation in this position. First, a firm may need to practice prudential altruism to forestall more costly action by governments and stakeholders. Second, management must consider productivity effects of employee sentiments about social issues and stakeholders. (shrink)

This study examined the effects of acute stress on creative problem-solving. Thirty-five male participants underwent stress induction via the Trier Social Stress Test; another 35 male participants...

Duane Cady views warism and pacifism as polar extremes on a continuum that embraces a full spectrum of ethical positions on the morality of war and peace. Realizing that he could not intellectually defend the notions of just-war theory, he found that he was a reluctant pacifist. In this new edition of From Warism to Pacifism, Cady continues to expose the pervasive, subconscious warism that is the dominant ideology in modern Western culture. He explores the changes over the last twenty (...) years—from the end of the Cold War to the ongoing “war on terror,” as well as Barack Obama winning the Nobel Prize for Peace. Like racism and sexism, the uncritical presumption that war is morally justifiable, even morally required, misguides our attitudes and institutions. In its place, Cady proposes the development of a positive concept of peace. Citing common objections to pacifist values, he describes peace as something more than the mere absence of war and demonstrates that pacifism is a defensible position. (shrink)

This study examined the cognitive mechanism underlying acute stress in creative cognition among individuals with high and low trait anxiety. Specifically, cognitive inhibition was assessed using the flanker task during acute stress. Fifty-two participants (26 high trait anxiety, 26 low trait anxiety) (mean age = 18.94 years) underwent stress induction via the Trier Social Stress Test (TSST). They all completed the Alternative Uses Test (AUT) and the Remote Associates Test (RAT) before and after the TSST. Biochemical markers (salivary cortisol and (...) salivary alpha amylase) were recorded at regular intervals. The results showed that cognitive inhibition was influenced by trait anxiety and acute stress. Compared to before experiencing acute stress, there was a lack of cognitive inhibition in low trait anxious individuals and they performed better in AUT (fluency) after acute stress, whereas high trait anxious individuals showed a decreased interference effect and reduced performance in AUT (fluency, flexibility, and originality). In the RAT, there were shorter response times and increased accuracy after acute stress in both high and low trait anxiety groups. Thus, we suggest that cognitive control, which modulates changes in acute stress, influences creative cognition. These findings provide evidence that inhibition control mediates the effect of stress on the creativity of individuals with different trait anxiety. (shrink)

This paper explores the philosophical perspectives of Nietzsche and Heidegger, tracing their analyses of the death of God and its aftermath. My aim is to clarify the diagnosis of this nihilism and its underlying causes, as well as evaluate the proposed remedies put forth by Nietzsche and Heidegger. Ultimately, I argue that the seemingly ambiguous consequences of the death of God are not only hopeful, but necessary, if human beings are to rise above and transmute a meaningless, resentment-laced existence, however, (...) not by jettisoning Judeo-Christianity and its values, but rather by reinterpreting them. (shrink)

This essay argues that Heidegger’s theological thinking, best expressed by his “last god” from his 1930s Contributions to Philosophy, is a radicalization of his early Pauline phenomenology from the 1920s. I claim that Heidegger’s theological thinking, including his onto-theological critique, is in no way incompatible with Christian philosophy, but in fact furthers the Christian philosophical endeavor. The tenability of this thesis rests on disputing three critiques of Heidegger’s theology put forth by John D. Caputo, Richard Kearney, and Jean-Luc Marion, all (...) of whom argue that Heidegger and Christianity are incompatible. (shrink)

This book critiques the postmodernism and Continental philosophy of Heidegger and Nietzche through the lens of the mimetic theory of Rene Girard.

There is something uncanny about the importance of a place we call “home” given that is a designation fraught with apparent arbitrariness, ambiguity, and polysemy. We need to have a better understanding of home. This disproportionality between its designation and its importance reflects an existential rift: the importance of being at any particular place we call home is not designated a priori, permanent, intrinsically meaningful, or valuable yet no one would deny its importance in our experience. The value of being (...) at home is lived. The meaning and value of home are expressions of propriety that are neither capricious nor given as such: they are institutions in the sense that Maurice Merleau-Ponty used that term. Our identity emerges in the context of the institution of home. These elucidations use Merleau-Ponty’s phenomenological notion of institution to foreground some insights in the nature of home in the works of fiction and non-fiction by the Nobel Prize-winning writer, Toni Morrison. Her literary work, intimately grounded in lived experience, as well as her critical insights, will help us understand what sets the institution of home apart from other institutions is its orienting propriety. (shrink)

This dissertation is concerned with the ethical nature of language. Contrary to most post-modern and post-structuralist accounts, I argue that a thoughtful examination of the intersubjective relations of interlocutors can be accomplished without unduly privileging the subject, and can open new paths of inquiry into the ethical bonds of the human situation. ;I begin from the existential-phenomenological perspective of Maurice Merleau-Ponty. Merleau-Ponty's notion of the self engaged with others in speaking, writing, and gesturing developed continuously over the course of his (...) writings. But this account is one which must be gathered piecemeal from his diverse written works, which range in topic through psychology, political philosophy, aesthetics, philosophy of language, and many others. In the first part of the dissertation, I provide a thematic exegesis of these passages collected from the earliest and latest periods of his work. ;In the second part, I argue that the notion of the self which emerges from part one provides a fruitful starting point for reflection in the domain of ethics. Contrary to thinkers like Derrida, Foucault, and Baudrillard, I contend that the individual engaged in language is best thought of as communicating subjectivity; and this subjectivity is already predisposed toward intersubjective communion. ;Next, I expand upon the work of Calvin O. Schrag. There is an ideality which is manifest in communicative praxis which points toward a radicalized understanding of responsibility, and which undergirds the proper critical standpoint for ethical as well as social philosophy. This can be achieved, I argue, only by rethinking the traditional notions of universality, particularity, and transcendence inherited from our Kantian practical tradition. ;Finally, I show that this notion of responsibility must emerge as distinct from a transcendental posture assumed by thinkers like Apel and Habermas, a volitional posture like Sartre's, or any traditional posture based upon a faculty psychology. The communion of communicative praxis is best understood from an existential-ontological inquiry standpoint, and is defined as care. Responsibility for thoughtful discriminations and discernment within the human ethical and social situation is shown to be an issue due to, and not in spite of, corporeality. (shrink)

Although the presence or absence of a pitch accent clearly can play an important role in signaling the discourse and information structure of an utterance, whether the form of an accent determines the type of information it conveys is more controversial. We used an eye‐tracking paradigm to investigate whether H*, which has been argued to signal new information, evokes different eye fixations than L+H*, which has been argued to signal the presence of contrast. Our results demonstrate that although listeners interpret (...) these accents differently, their interpretive domains overlap. L+H* creates a strong bias toward contrast referents whereas H* is compatible with both new and contrast referents. (shrink)

Ethics and rationality -- Moral frameworks -- Experience in context -- Aesthetic aspects of ethical thought -- Morals and metaphors -- Ethics and pluralism -- Moral thinking -- Afterword: diversity, relativism, and nonviolence.