Car sickness is a major concern for car passengers, and with the development of autonomous vehicles, increasing numbers of car occupants are likely to be affected. Previous laboratory studies have used EEG measurements to better understand the cerebral changes linked to symptoms. However, the dynamics of motion in labs/simulators differ from those of a real car. This study sought to identify specific cerebral changes associated with the level of car sickness experienced in real driving conditions. Nine healthy volunteers participated as (...) front passengers in a slalom session inducing lateral movements at very low frequency. They were continuously monitored via EEG recordings and subjectively rated their level of symptoms after each slalom, using a 5-point likert scale. Car-sickness symptoms evolved concomitantly with changes in theta and alpha power in the occipital and parietal areas. These changes may reflect altered sensory integration, as well as a possible influence of sleepiness mitigating symptoms. (shrink)

Cette recherche apporte des repères majeurs pour mieux saisir la place de Nietzsche dans une phénoménologie de la vie, tout en éclairant le rapport des deux philosophes à la Grèce et au christianisme. Si Nietzsche est tout particulièrement l’auteur qui sert de point d’appui à M. Henry pour remettre en question l’approche grecque de la phénoménalité, c’est parce que le philosophe allemand incarne précisément le retour à la Grèce tragique de l’époque archaïque, si bien que l’exception que ce dernier (...) représente dans la philosophie occidentale tient au fait qu’il met en œuvre des présupposés phénoménologiques différents de ceux de la Grèce idéaliste. La référence positive à Nietzsche chez M. Henry est toutefois suivie d’une période dans laquelle M. Henry prendra ses distances avec le philosophe allemand. Certes, ces deux penseurs de la vie consacrent leur dernière philosophie au christianisme, mais ils le font selon des logiques bien différentes. (shrink)

This year is being celebrated by a large number of our fellow-countrymen as the centenary of a movement, associated with the name of the University of Oxford, of which, although in its first stage it might easily be mistaken—and has often been mistaken—for a mere wave of theological and ecclesiastical reaction within the Established Church of England, the attentive historian of the nineteenth century must take account as in fact a very powerful influence in the religious and, no less really (...) though to a less degree, in the social and political life of the whole nation. Considerable, however, as is the importance which may justly be attributed in other respects to what is known as the Oxford Movement, the professed student of philosophy may be excused if he is chiefly struck by the apparent remoteness of its original leaders from the currents of speculative thought characteristic of the period in which it began its course. There were perhaps among them only two who can be named as contributors to philosophical literature in the technical sense now commonly borne by the term “philosophical”; and the contributions even of these two can scarcely be said to have taken their place among the works to which an ordinary teacher of philosophy would be likely to direct the attention of his pupils. To these two, however, John Henry Newman and William George Ward, I propose to devote here a few pages which may be found not without interest to readers of Philosophy. (shrink)

This study considers Newman’s sermon—“On the Nature of the Future Promise”—which he preached on 4 September 1825 at St. Clement’s Church, Oxford—likely with his mother and sisters present in the congregation; in addition to treating Newman’s style of preaching and Evangelical theology, this sermon’s theological and pastoral dimensions are also examined.

To generate explanatory theory, ecologists must wrestle with how to represent the extremely many, diverse causes behind phenomena in their domain. Early twentieth-century plant ecologists Frederic E. Clements and Henry A. Gleason provide a textbook example of different approaches to explaining vegetation, with Clements allegedly committed, despite abundant exceptions, to a law of vegetation, and Gleason denying the law in favor of less organized phenomena. However, examining Clements's approach to explanation reveals him not to be expressing (...) a law, and instead to be developing an explanatory structure without laws, capable of progressively integrating causal complexity. Moreover, Clements and Gleason largely agree on the causes of vegetation; but, since causal understanding here underdetermines representation, they differ on how to integrate recognized causes into general theory---that is, in their methodologies. Observers of the case may have mistakenly assumed that scientific representation across the disciplines typically aims at laws like Newton's, and that representations always reveal scientists' metaphysical commitments. Ironically, in the present case, this assumption seems to have been made even by observers who regard Clements as naı¨ve for his alleged commitment to an ecological law. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 68J The Theology of Henri de Lubac: An Overview. By HANS URS VON BALTHASAR. Translated by Joseph Fessio, S. J., Michael M. Waldstein (Preface), and Susan Clements (Conclusion). San Fran· cisco: Ignatius Press/Communio, 1991. Pp. 127. $9.95 (paper). Except for the preface and conclusion, Hans Urs von Balthasar's The Theology of Henri de Lubac first appeared as the long essay, "Henri de Lubac-L'oeuvre organique d'une vie," (...) in Nouvelle Revue Theologique 97 (1975), 897-913 and 98 (1976), 33-59, and translated by Joseph Fessio, S.J., as "The Achievement of Henri de Luhac" in Thought 51 (1976), 7-49. The preface was added soon after for the German edition, Henri de Lubac: Sein organisches Lebenswerk (Frei· burg im Breisgau: Johannes Verlag, 1976). The conclusion was added for Balthasar's and Jesuit Georges Chantraine's Le Cardinal de Lubac: L'Homme et son oeuvre (Paris: Ed. Lethielleux, 1983). While de Lubac denied " a true, personal philosophical or theo· logical synthesis " in the multiplicity of his oeuvre, he did believe that there could he found " a pattern that constitutes its unity " (de Luhac on p. 10). A more systematic work had been planned with Bruno de Solages, Peres Congar, Chenu, and others. In de Luhac's words, " the lightning bolt of Humani Generis killed the project" (p. 11). We can only wonder at what might have been. At the center of de Lubac's thought is a spiritual perception of "the essence of Christian mysticism" (p. 11). A hook on this subject was planned hut never completed; its fundamental importance was indicated by de Luhac in 1956: "I believe my hook on mysticism has inspired me for a long time in everything I work on; in its light I make my judgments and gain the criteria for ordering my thoughts and ideas" (p. 11). The purpose of Balthasar's little book is to trace these "great spiritual options of the master" (p. 26). Balthasar wrote his preface after he had received from de Luhac the manuscript that would he published as his Memoire sur l'occasion de mes ecrits (1989; ET: At the Service of the Church (1993]). Accord· ing to Balthasar, this "meandering" text has great value in display· ing the organic unity of de Luhac's writings in the contexts which occasioned them-" as well as the legendary condemnations and banish· ments prepared for him by his order and by the Church" (p. 9). De Luhac adopted the " fundamental elan " (p. 13) of Blondel, Marechal, and Rousselot. They enabled de Lubac to see in Thomas Aquinas " the paradox of the spiritual creature that is ordained beyond itself by the innermost reality of its nature to a goal that is unreachable for it and that can only he given as a gift of grace " (p. 13). Balthasar is unambiguous in his belief in the correctness of their interpretation. 684 BOOK REVIEWS Blondel, Marechal, and de Lubac were " martyrs for truth " (p. 13). De Lubac " exposed himself to the attacks of a tutiorist scholastic theology, armed with nothing but the historical and theological truth" (p. 13). Of the three, de Lubac was the most persecuted. The conflict with scholasticism is presented in all its sharpness. One must go back to Thomas himself, over the commentatorial tradition of John of St. Thomas and Cajetan, whose work represents, in the words of Gilson, " a successful ' corruptorium Sanctae Thomae.'... Thomas has been castrated by it" (p. 14). Gilson's "unqualified assent" to de Lubac's Thomistic conclusions means much to Balthasar, because it is "the assent of the greatest authority in the field of the history of phi· losophy" (p. 15). Upon reading Sumaturel (1946), Gilson wrote to de Lubac that the difference between the scholastic and the humanist theologians, like de Lubac, in part lies in the way they understand propositions. The scholastics " understand only univocal propositions and those that seem to be univocal. The former [humanist theologiansJ, by contrast, are more interested in the truth that the proposition attempts to formulate and that partly escapes it" (p. 14). In their incomprehension and fear of analogy, the scholastics are represented as hankering after a security that... (shrink)

Christof Koch and Klaus Hepp, in a recent essay in this journal1, issued a challenge to “those who call upon consciousness to carry the burden of the measurement problem in quantum mechanics.” Lest absence of a response be construed as admission of a failure of the idea that consciousness can play, via quantum measurement effects, a crucial role in neurodynamics, or that this idea has been in any rational way damaged by the arguments put forth in the cited article, I (...) respond here to that challenge. (shrink)

An eminent philosopher explains why we owe it to future generations to take immediate action on global warming Climate change is the supreme challenge of our time. Yet despite growing international recognition of the unfolding catastrophe, global carbon emissions continue to rise, hitting an all-time high in 2019. Unless humanity rapidly transitions to renewable energy, it may be too late to stop irreversible ecological damage. In The Pivotal Generation, renowned political philosopher Henry Shue makes an impassioned case for taking (...) immediate, radical action to combat global warming. Shue grounds his argument in a rigorous philosophical analysis of climate change’s moral implications. Unlike previous generations, which didn’t fully understand the danger of burning carbon, we have the knowledge to comprehend and control rising carbon dioxide levels. And unlike future generations, we still have time to mitigate the worst effects of global warming. This generation has the power, and thus the responsibility, to save the planet. Shirking that responsibility only leaves the next generation with an even heavier burden—one they may find impossible to bear. Written in direct, accessible language, The Pivotal Generation approaches the latest scientific research with a singular moral clarity. It’s an urgently needed call to action for anyone concerned about the planet’s future. (shrink)

The cross-disciplinary studies in this volume are of special interest because they link human purpose to the present debate between religion and the process of secularization. If that debate is to be a creative one, the notion of the 'human orderer' must be related significantly both to the sacred and secular realms. In fact, if man were not a purposive being, he would have neither religious nor secular problems. Questions about origins and destiny, divine purposiveness and the order of human (...) development, would not arise as topics of human concern. It would appear, then, that few would deny the fact of man's purposiveness in existence, that the pursuit of these purposes constitutes the dramas of history and culture. Yet the case is otherwise. For, concerning 'purposes' itself, widely divergent, even antithetical, views have been held. The common man has mistrusted its guidance for purpose, much too often, 'changes its mind'. Its fluctuations and whimsical nature are too much even for common sense. The sciences have identified purpose with the personal life and viewed it as a function of the subject self. Consequently they had no need for it in scientific method and objective knowledge. The religions of the world have used purpose in its holistic sense, for purposes of establishing grandious systems of religious totality and for stating the ultimate goals in man's destiny. (shrink)

The self-report of some autistic individuals that they experience social motivation should not be interpreted as a refutation of neuroimaging evidence supporting the social motivation hypothesis of autism. Neuroimaging evidence supports subtle differences in unconscious reward processing, which emerge at the group level and which may not be perceptible to individuals, but which may nonetheless impact an individual's behavior.

Paget introduces the general reader to Afro-Caribbean philosophy in this ground-breaking work. Since Afro-Caribbean thought is inherently hybrid in nature, he traces the roots of this discourse in traditional African thought and in the Christian and Enlightenment traditions of Western Europe.

CHAPTER I GENERAL ACCOUNT OF THE SUBJECT THERE is some difficulty in defining the subject of Ethics in a manner which can fairly claim general acceptance ...

abstract Because we are more comfortable with judgements of conceptual conceivability than with judgements of practical possibility, we content ourselves with imaginary cases, which are useless for making many decisions that practical people most need to make, notably all-things-considered decisions about when to follow an admitted general principle and when to make an exception. The diverse cases of climate change, preventive attack, and torture all illustrate how the avoidance of the difficult task of integrating empirical judgements with conceptual judgements through (...) the flight into the sanitized abstraction of imaginary cases undermines attempts at practical ethics. All three cases involve allegedly exceptional, or emergency, situations, although climate change seems to require more than the usual compliance with general principle while preventive attack and torture supposedly require less than the usual compliance. By my lights the proposed exceptions are, respectively, fully, sometimes, and never justified. But the fundamental point is that one unfortunately cannot decide any of the cases without assessing what is in fact likely as well as what is conceptually possible. (shrink)

By summarizing, in a single piece, various current perspectives on addiction, Redish et al. have performed a useful service to the field. Their central message is that addiction comprises many vulnerabilities rather than a single vulnerability. Such a message may not be new, but it is worth repeating.

Resolution of the problem of mass nouns depends on an expansion of our semantic/ontological taxonomy. Semantically, mass nouns are neither singular nor plural; they apply to neither just one object, nor to many objects, at a time. But their deepest kinship links them to the plural. A plural phrase — 'the cats in Kingston' — does not denote a single plural thing, but merely many distinct things. Just so, 'the water in the lake' does not denote a single aggregate — (...) it is not ONE, but rather MUCH. The world is not the totality of singular objects, plural objects, and mass objects; for there are no plural or mass objects. It is the totality of single objects and (just) stuff. (shrink)

Due to the prevalence, severity, and costs associated with autism spectrum disorders, it has become a public health issue. In response, state governments have adopted ASD-specific private insurance mandates requiring coverage of ASD screening, diagnosis, and treatment. Despite rapid uptake of these laws, differences exist in the type and levels of coverage, especially for allied health services including occupational therapy. We piloted a structured legal research methodology to code ASD insurance mandates that impact allied health service provisions. State private insurance (...) mandates were obtained from WestlawNext. A coding methodology was piloted on 14 states and included variables for age and service limits, treatments covered, and medical necessity. Coding methods were feasible and highly reliable among raters. Ten of 12 states had a coverage mandate, many with specific provisions for allied health providers. A full analysis of all 50 states is warranted to identify provisions affecting allied health providers serving individuals with ASD. (shrink)

Michael S. Gazzaniga is a renowned cognitive neuroscientist. He was Editor-in-Chief of the 1447 page book The Cognitive Neurosciences, which, for the past decade, has been the fattest book in my library, apart from the ‘unabridged’. His recent book The Ethical Brain has a Part III entitled “Free Will, Personal Responsibility, and the Law”. This Part addresses, from the perspective of cognitive neuroscience, some of the moral issues that have been dealt with in the present book. The aim of this (...) Part III is to reconcile the materialist idea that brain activity is determined with the notion of moral responsibility, which normally depends upon the idea that we human agents possess free will. (shrink)

This article investigates to what extent protocols for dynamicdisputes, i.e., disputes in which the information base can vary at differentstages, can be justified in terms of logics for defeasible argumentation. Firsta general framework is formulated for dialectical proof theories for suchlogics. Then this framework is adapted to serve as a framework for protocols fordynamic disputes, after which soundness and fairness properties are formulated for such protocols relative to dialectical proof theories. It then turns out that certaintypes of protocols that are (...) perfectly fine with a static information base, arenot sound or fair in a dynamic setting. Finally, a natural dynamic protocolis defined for which soundness and fairness can be established. (shrink)

This paper takes up Berman and Hafner's (1993) challenge to model legal case-based reasoning not just in terms of factual similarities and differences but also in terms of the values that are at stake. The formal framework of Prakken and Sartor (1998) is applied to examples of case-based reasoning involving values, and a method for formalising such examples is proposed. The method makes it possible to express that a case should be decided in a certain way because that advances certain (...) values. The method also supports the comparison of conflicting precedents in terms of values, and it supports debates on the relevance of distinctions in terms of values. (shrink)

The idea of a single scientific method, shared across specialties and teachable to ten-year-olds, is just over a hundred years old. For centuries prior, science had meant a kind of knowledge, made from facts gathered through direct observation or deduced from first principles. But during the nineteenth century, science came to mean something else: a way of thinking. The Scientific Method tells the story of how this approach took hold in laboratories, the field, and eventually classrooms, where science was once (...) taught as a natural process. Henry M. Cowles reveals the intertwined histories of evolution and experiment, from Charles Darwin's theory of natural selection to John Dewey's vision for science education. Darwin portrayed nature as akin to a man of science, experimenting through evolution, while his followers turned his theory onto the mind itself. Psychologists reimagined the scientific method as a problem-solving adaptation, a basic feature of cognition that had helped humans prosper. This was how Dewey and other educators taught science at the turn of the twentieth century-but their organic account was not to last. Soon, the scientific method was reimagined as a means of controlling nature, not a product of it. By shedding its roots in evolutionary theory, the scientific method came to seem far less natural, but far more powerful. This book reveals the origin of a fundamental modern concept. Once seen as a natural adaptation, the method soon became a symbol of science's power over nature, a power that, until recently, has rarely been called into question. (shrink)

Henry Home (1696-1782) has been called "perhaps the most complete 'Enlightenment man' among the eighteenth-century Scottish thinkers." Kinsman and friend of David Hume, mentor and patron of Adam Smith, John Millar, and Thomas Reid, he was a key figure in that circle of luminaries. He read law, was called to the bar in 1723, was raised to the Bench of the Court of Session in 1752, with the title Lord Kames (the name of his family estate), and joined the (...) High Court of the Justiciary in 1763. Publishing broadly in law, history, philosophy, and criticism, Kames made significant contributions to the Enlightenment's science of human nature. The Essays is commonly considered Kames's most important philosophical work. In the first part, he sets forth the principles and foundations of morality and justice, attacking Hume's moral skepticism and addressing the controversial issue of the freedom of human will. In the second part, Kames focuses on questions of metaphysics and epistemology to offer a natural theology in which the authority of the external senses is an important basis for belief in the Deity. The text of this volume is based on the third edition of 1779, while the appendix presents substantial variant readings in the first and second editions. (shrink)

This book re-evaluates New Left and Marxist texts from the 1980s, in order to explore problems facing the study of 'class' which have emerged within Australian and international theories. The author contrasts the popular ideas of Connell, Bourdieu and the 'Death of Class' thesis, with those of lesser known texts, concluding that no single definition can account for the various historical meanings of class. Instead, loosely following Castoriadis, the concept of class can best be understood as creatively imagined and institutionalised. (...) Paternoster proposes that class is best studied through historical phenomenology, which can be used to link political economy, cultural sociology and anthropological ethnographies. This approach allows the contributions of Marxist and New Left authors to be reintegrated with contemporary theories. Doing so highlights the significance of labour populism, while cautioning against the ahistorical applications of texts such as Boudieu's Distinction. Reimagining Class in Australia will be of interest to students and scholars across a range of disciplines, including sociology, history, political economy and anthropology. (shrink)

Participative reforms to risk regulation are often argued to enhance the evidence base, improve the representation of the public interest, and build support for policy processes and outcomes. While rationales and mechanisms for participation have received most scholarly attention, less attention has been paid to the actual impact of participation on policy processes and outcomes. This article, therefore, considers the impacts of participation by examining the UK Food Standards Agency's Consumer Committee, which was created in 2002 to institutionalize consumer representation (...) within policy making, but which was disbanded as a failure in 2005. Using three case studies, the article identifies two broad institutional dimensions of regulation that shaped and constrained the committee's impact on the evidence base, policy outcomes and building support for policy, and contributed to its eventual failure. Those dimensions relate to the design and organization of regulatory regimes, and to the understandings and influence of regulatory actors. (shrink)

In contemporary medical ethics health is rarely acknowledged to be an ethical obligation. This oversight is due to the preoccupation of most bioethicists with a rationalist, contract model for ethics in which moral obligation is limited to truth-telling and promise-keeping. Such an ethics is poorly suited to medicine because it fails to appreciate that medicine's basis as a moral enterprise is oriented towards health values. A naturalistic model for medical ethics is proposed which builds upon biological and medical values. This (...) perspective clarifies ethical obligations to ourselves and to others for life and health. It provides a normative framework for the doctor-patient relationship within which to formulate medical advice and by which to evaluate patient choice. (shrink)