Insulin is stored within the pancreas in an inactive Zn2+‐bound hexameric form prior to release. Similarly, clinical insulins contain Zn2+ and form multimeric complexes. Upon release from the pancreas or upon injection, insulin only becomes active once Zn2+ disengages from the complex. In plasma and other extracellular fluids, the majority of Zn2+ is bound to human serum albumin (HSA), which plays a vital role in controlling insulin pharmacodynamics by enabling removal of Zn2+. The Zn2+‐binding properties of HSA are attenuated by (...) non‐esterified fatty acids (NEFAs) also transported by HSA. Elevated NEFA concentrations are associated with obesity and type 2 diabetes. Here we present the hypothesis that higher NEFA levels in obese and/or diabetic individuals may contribute to insulin resistance and affect therapeutic insulin dose‐response profiles, through modulation of HSA/Zn2+ dynamics. We envisage this novel concept to have important implications for personalized treatments and management of diabetes‐related conditions in the future. (shrink)

While there seems to be much evidence that perceptual states can occur without being conscious, some theorists recently express scepticism about unconscious perception. We explore here two kinds of such scepticism: Megan Peters and Hakwan Lau's experimental work regarding the well-known problem of the criterion -- which seems to show that many purported instances of unconscious perception go unreported but are weakly conscious -- and Ian Phillips' theoretical consideration, which he calls the 'problem of attribution' -- the worry that many (...) purported examples of unconscious perception are not perceptual, but rather merely informational and subpersonal. We argue that these concerns do not undermine the evidence for unconscious perception and that this sceptical approach results in a dilemma for the sceptic, who must either deny that there is unconscious mentality generally or explain why perceptual states are unique in the mind such that they cannot occur unconsciously. Both options, we argue, are problematic. (shrink)

Librepensamiento y acción. El intelectual y el obrero. Por M. Gonzáles Prada.--La necesidad de una filosofía constructiva, por V. A. Belaúnde.--Adónde va Indoamérica? Cuestión de nombres. Por V. R. Haya de la Torre.--La independencia y la iglesia, por J. C. Mariátegui.--El sentido americano y universal de la poesía de César Vallejo, por A. Orrego.--Papel de las universidades en la integración espiritual y cultural de América Latina, por L. A. Sánchez.--Dinámica cultural y la teoría de los círculos. Qué es la (...) filosofía de síntesis? Universidad y síntesis filosófica. Por L. Flores Caballero. (shrink)

As someone who wishes Escape from Leviathan (EfL) to succeed, I am grateful for a review with such high praise from a well-known classical liberal. As a critical rationalist who also wishes to learn from his mistakes, I am also grateful for Norman Barry’s criticisms. The only way that I can hope to try to repay these and appreciate their full force is by doing my best to reply to them.

Why learn about philosophy? Because it is the master subject; more fundamental than all of the others: it critically examines their fundamental assumptions and presuppositions. And without some grasp of philosophy one cannot be fully educated or even intellectually autonomous: one is the meme-marionette of unexamined traditions, fashions, and commonsense assumptions.

Why learn about libertarianism? Because politics causes or exacerbates the very problems that it purports to solve, or it misperceives voluntary behaviour and free markets as problems. Liberty is always preferable: its maximal practical observance entailing self-ownership, private property, and consensual interactions. And libertarianism will be the ideological framework of the future of humankind.

While the influence of classical philosophy on sociology has been the subject of several studies, less attention has been given to the question of how the founders of sociology viewed classical philosophy. This article discusses Émile Durkheim’s account of the historical role of Greek philosophy as described in his lectures on The Evolution of Educational Thought. It demonstrates how Durkheim makes several erroneous claims concerning Greek morality that, taken together, produced a stereotyped image of the Greeks as intellectual giants but (...) moral dwarfs. Downplaying the historical role of Greek morality, Durkheim attributes one of the most important social facts in connection with the development of Western moral individualism – the inward-oriented morality – to the innovative power of Christian religion. Despite this bias, the great twentieth-century interpreters of social thought, such as Talcott Parsons, Steven Lukes and Robert A. Jones, have continually referred to Durkheim’s historical analyses without questioning his assertions. Sociologists need to cease citing Durkheim as an authority on moral education in the classical world inasmuch as so many of his claims promote a false image of Greek morality and education. (shrink)

With contributions by leading scholars in the field, this book is the first collection in the English language devoted to Baumgarten’s aesthetics.

J. B. Schneewind's "The Invention of Autonomy" has been hailed as a major interpretation of modern moral thought. Schneewind's narrative, however, elides several serious interpretive issues, particularly in the transition from late medieval to early modern thought. This results in potentially distorted accounts of Thomas Aquinas, Hugo Grotius, and G. W. Leibniz. Since these thinkers play a crucial role in Schneewind's argument, uncertainty over their work calls into question at least some of Schneewind's larger agenda for the history of ethics.

This comprehensive text shows how various notions of logic can be viewed as notions of universal algebra providing more advanced concepts for those who have an introductory knowledge of algebraic logic, as well as those wishing to delve into more theoretical aspects.

I argue physicalism should be characterized as the thesis that all behavior is law-governed. This characterization captures crucial desiderata for a formulation of physicalism, including its broad import and worldview defining features. It also has more local virtues, such as avoiding Hempel’s dilemma. A particularly important implication, I argue, is that this thesis makes the question of the mind’s physicality turn on what the mind can do- rather than what experience is like.

Extensively classroom-tested, Possibilities and Paradox provides an accessible and carefully structured introduction to modal and many-valued logic. The authors cover the basic formal frameworks, enlivening the discussion of these different systems of logic by considering their philosophical motivations and implications. Easily accessible to students with no background in the subject, the text features innovative learning aids in each chapter, including exercises that provide hands-on experience, examples that demonstrate the application of concepts, and guides to further reading.

J.L. Schellenberg offers a path to a new kind of religious outlook. Reflection on our early stage in the evolutionary process leads to skepticism about religion, but also offers a new answer to the problem of faith and reason, and the possibility of a new, evolutionary form of religion.

Built in the centre of Copenhagen, and noted for its equestrian stairway, the Rundetaarn, was intended as an astronomical observatory. Part of a complex of buildings that once included a university library, it affords expansive views of the city in every direction, towering above what surrounds it. The metaphor of the towering figure, who sees what others might not, whose vantage point allows him to visualize how things fit together, and who has an earned-stature of respect and authority, fits another (...) Danish stalwart, Hans Vilhelm Hansen, whose contributions to the fields of informal logic and argument theory have earned the gratitude of his colleagues, and inspired this collection of essays, written to express the appreciation of its authors and of the many, many colleagues they represent. (shrink)

This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.

In this book, J.H. Plumb investigates the way that humankind has, since the beginning of recorded time, molded the past to give sanction to their institutions of government, their social structure and morality. The past has also been called upon to explain the nature of our destiny in order both to strengthen the objectives of society and to reconcile us to our lot. J.H. Plumb questions this sanction of the past, the force that it has on our sense of destiny (...) and its relevance to our own times. This classic text is now reissued with a new introduction by Niall Ferguson, placing it within a contemporary context, and with a new foreword by the eminent historian Simon Schama, a former student of J.H.Plumb himself. (shrink)

That space and time should be integrated into a single entity, spacetime, is the great insight of Einstein's special theory of relativity, and leads us to regard spacetime as a fundamental context in which to make sense of the world around us. But it is not the only one. Causality is equally important and at least as far as the special theory goes, it cannot be subsumed under a fundamentally geometrical form of explanation. In fact, the agent of propagation of (...) causal influence is electromagnetic radiation. In this examination, the authors find support for a rationalist approach to physics, never neglecting experimentation, but rejecting a simple empiricist or positivist view of science. (shrink)

Aristotle and the sea battle, by G. E. M. Anscombe.--Aristotle's different possibilities, by K. J. J. Hintikka.--On Aristotle's square of opposition, by M. Thompson.--Categories in Aristotle and in Kant, by J. C. Wilson.--Aristotle's Categories, chapters I-V: translation and notes, by J. L. Ackrill--Aristotle's theory of categories, by J. M. E. Moravcsik.--Essence and accident, by I. M. Copi.--Tithenai ta phainomena, by G. E. L. Owen.--Matter and predication in Aristotle, by J. Owens.--Problems in Metaphysics Z, chapter 13, by M. J. Woods.--The meaning (...) of agathon in the Ethics of Aristotle, by H. A. Prichard.--Agathon and eudaimonia in the Ethics of Aristotle, by J. L. Austin.--The final good in Aristotle's Ethics, by W. F. R. Hardie.--Aristotle on pleasure, by J. O. Urmson.--Bibliography (p. 335-41). (shrink)

The objective of this work is to establish a relationship between the cutting time in rocks, determining a speed and the point load strength index test, Is, to characterize the rock in terms of resistance and avoid sending samples to laboratories. As a first stage, on andesite samples, 5 x 5 x 10 cm test tubes were made. After the elaboration they were subjected to cutting, using an electric floor cutter and the time was evaluated. This cut was made in (...) a transversal way and two parts were obtained, one of them with dimensions 5 x 5 x 5 cm, approximately. In a third stage, the point load strength test was carried out in a press built for this purpose. Finally, the cutting speeds were correlated with the point load test values and only when rock samples do not pigeonhole on the proposed relationship, send them to the laboratory. Keywords: Mining fortification, uniaxial compressive strength, rock cutting, point load strength test index. References [1]P. Feijoo, R. Aucay, D. Ordoñez, "Aplicación del esclerómetro para la determinación de resistencia a compresión de rocas", presentado en el IV Congreso Internacional de Minería y Metalúrgia, Varadero, Cuba, 2018. [2]P. Feijoo y M. Román, «Correlación entre la Deformación y la Resistencia a la Compresión de rocas», uct, vol. 23, n.º 91, p. 6, may. 2019. [3]P. Feijoo, A. Bravo, N. Escandón, "Aplicación “UDAFORMIN” para la determinación del tipo de fortificación minera", presentado en el XII Congreso Iberoamericano de Computación para el Desarrollo, San Salvador, El Salvador, 2019. [4]P. Feijoo y C. Iñiguez, «Corte en las Rocas y su Relación con la Resistencia a Comprensión Simple», RISTI, n.º E 30, p. 59-67, jun. 2020. [5]P. Feijoo y J. Padrón, «La Resistividad de Rocas y su Relación con la Resistencia a Comprensión Simple en Mina», UCT, vol. 24, n.º 99, pp. 61-67, abr. 2020. [6]M. González. El terreno. Ediciones UPC. Barcelona. España, 2001. [7]E. Besoain. Mineralogía de Suelos. Turrialba: Instituto Interamericano de Ciencias Agrícolas de la OEA, 1970. [8]P. Feijoo, A. Flores, B. Feijoo, "The Concept of the Granulometric Area and Its Relation with the Resistance to the Simple Compression of Rocks", presentado en la 7th International Engineering, Sciences and Technology Conference, Panamá, Panamá, 2019, pp. 52-56, doi: 10.1109/IESTEC46403.2019.00018. [9]F. Blyth. Geología para Ingenieros. Cecsa. México D. F. México, 2003. [10] E. Tarbuck & F. Lutgens. Ciencias de la Tierra: Una introducción a la Geología Física. Pearson. Madrid. España, 2005. [11]L. Suarez del Rio, A. Rodríguez, L. Calleja, V. Ruiz de Argandoña, «El corte de rocas ornamentales con discos diamantados: influencia de los factores propios del sistema de corte», CSIC, vol. 48, n.º 250, pp. 53-59, abr-mayjun 1998. [12]Universidad Politécnica de Madrid. Explotaciones de Roca Ornamental. Diseño de explotaciones y selección de maquinaria y equipos. UPM. Madrid. España, 2007. [13]Catalog, Covington,. LAPIDARY & GLASS MACHINERY, USA. Retrieved from https://covington-engineering.com/content/pdf/Covington-Catalog.pdf. [14]D. Burbano, T. García, «Estimación empírica de la resistencia a compresión simple a partir del ensayo de carga puntual en rocas anisótropas », FIGEMPA, vol.1, n.º 2, pp. 13-16, dic. 2016. [15]P. Ramírez, L. de la Cuadra, R. Lain, E. Grigalbo. Mecánica de rocas aplicada a la minería metálica subterránea. Instituto Geológico Minero. Madrid. España, 1984. [16]P. Cordero, "Manual de prácticas de laboratorio de Mecánica de Rocas " tesis, Universidad Nacional Autónoma de México, México D.F., México, 2019. [17]L. González de Vallejo, M. Ferrer. Manual de campo para la descripción y caracterización de macizos rocosos en afloramientos. Instituto Geológico y Minero de España. Madrid. España, 2007. [18]P. Pohjanpera, T. Wanne, E., Johansson. Point Load Test Results From Olkiluoto Area Borehole Cores. Posiva. Finlandia, 2005. [19]P. Ramírez, L. Alejano. Mecánica de rocas: fundamentos e ingeniería de taludes. Universidad Politécnica de Madrid. Madrid. España, 2004. [20]M. Navarrete, W. Martínez, E. Alonso, C. Lara, A. Bedolla, H. Chávez, D. Delgado, J. Arteaga. «Caracterización de propiedades físico-mecánicas de rocas ígneas utilizadas en obras de infraestructura», ALCONPANT, vol. 3, n.º 2, pp. 133-143, ago. 2013. [21]P. Feijoo, "Manual de mecánica de rocas y estabilidad de túneles y taludes" tesis, Universidad del Azuay, Cuenca, Ecuador, 1997. (shrink)

In focusing on the story of Darwin's religious doubts, scholars too often overlook Darwin's positive contribution to the study of religion. J. David Pleins traces Darwin's journey in five steps. He begins with Darwin's global voyage, where his encounter with religious and cultural diversity transformed his understanding of religion. Surprisingly, Darwin wrestles with serious theological questions even as he uncovers the evolutionary layers of religion from savage roots. Next, we follow Darwin as his doubts about traditional biblical religion take root, (...) affecting his career choice and marriage to Emma Wedgwood. Pleins then examines Darwin's secret notebooks as he searches for a materialist theory of religion. Again, other surprises loom as Darwin's reading of Comte's three stages of religion's development actually predate his reading of Malthus. Pleins explores how Darwin applied his discovery to the realm of ethics by formulating an evolutionary view of the "Golden Rule" in his Descent of Man. Finally, he considers Darwin's later reflections on the religion question, as he wrestled with whether his views led to atheism, agnosticism, or a new kind of theism. The Evolving God concludes by looking at some of the current religious debates surrounding Darwin and suggests the need for a deeper appreciation for Darwin as a religious thinker. Though he grew skeptical of traditional Christian dogma, Darwin made key discoveries concerning the role and function of religion as a natural evolutionary phenomenon. (shrink)

At some distance from a high-rate source in an elastic half-space, the dominant wave motion at the free surface is a Rayleigh surface wave. The calculation of surface waves generated by a concentrated force in a half-space is a basic problem in elastodynamics. By straightforward manipulations, the result can be used to obtain surface waves for other kinds of wave-generating body-force arrangements. For example, appropriate combinations of double-forces (or dipoles) can be used to represent the surface loading due to laser (...) irradiation, or due to acoustic emission from the opening of a sub-surface crack or from sliding over a fault surface. The surface wave motion is usually obtained by the application of integral transform techniques and the subsequent extraction of the surface waves as the contributions from poles in the integral for the inverse transform. In this paper, we use a much simpler approach based on the elastodynamic reciprocity theorem. We consider a transversely isotropic solid whose axis of symmetry is normal to the surface of the half-space. Surface wave pulses generated by a single force, by irradiation from a laser source, and by opening of a crack, have been determined. (shrink)

The idea that immoral behaviour can sometimes be admirable, and that moral behaviour can sometimes be less than admirable, has led several of its supporters to infer that moral considerations are not always overriding, contrary to what has been traditionally maintained. In this paper I shall challenge this inference. My purpose in doing so is to expose and acknowledge something that has been inadequately appreciated, namely, the moral aspect of nonmoral goods and evils. I hope thereby to show that, even (...) if immorality can be admirable, this poses no threat to morality. (shrink)

This chapter discusses methodology in epistemology. It argues that settling the facts, even the epistemic facts, fails to settle the questions of intellectual policy at the centre of our epistemic lives. One upshot is that the standard methodology of analysing concepts like knowledge, justification, rationality, and so on is misconceived. More generally, any epistemic method that seeks to issue in intellectual policy by settling the facts, whether by way of abductive theorizing or empirical investigation, no matter how reliable, is inapt. (...) The argument is a radicalization of Moore’s open-question argument. In conclusion, the ramifications of this argument for the debate surrounding modal security, a proposed necessary condition on undermining defeat, are considered. (shrink)

Humans have now amassed a sizable knowledge of widespread, nonconscious cognitive biases which affect our behavior, especially in social and economic contexts. I contend that a democratic government is uniquely justified in using knowledge of cognitive biases to promote pro-democratic behavior, conditionally justified in using it to accomplish ends traditionally within the scope of government authority, and unjustified in using it for any other purpose. I also contend that the government ought to redesign institutional infrastructure to avoid triggering cognitive biases (...) where it is not permitted intentionally to manipulate such biases and to optimize the effects of such biases where permissible. I shall use the United States of America as an example throughout, but my conclusions apply equally to any democracy which values the political autonomy of its populace. (shrink)

The prospect of recognizing the ultimate is a matter of interpretation. As such, hermeneutics is used as a framework for describing the interactions of self, language, and the other (whether culturally other or ultimately other). Questioning whether religious ultimacy can be recognized across religious boundaries is based on a mistaken assumption that differences between religions are qualitatively different than differences within a religion. Hermeneutically speaking, intra-communal difference and inter-communal difference are of the same kind. If humans can negotiate the former, (...) they can negotiate the latter. Recognizing ultimacy is an intersubjective act of phronēsis, or practical wisdom. As such, it cannot be explained in any detail apart from the concrete particulars of each encounter. Below is an account of recognizing the Ultimate, analyzed into four explanatory ways: its immediate quality (uncanniness), its vehicle (the classic), its cultural-linguistic mechanism (metaphorical appropriation), and its ontological implications (a signifying cosmos). Each way offers a different type of explanation as to how a person can recognize another religion’s ultimate. I begin with the most concrete: spontaneous feeling, and work my way to more speculative implications. (shrink)