ADP‐ribosylation is a post‐translational modification catalyzed by writer enzymes – ADP‐ribosyltransferases. The modification is part of many signaling events, can modulate the function and stability of target proteins, and often results in the recruitment of reader proteins that bind to the ADP‐ribosyl groups. Erasers are integral actors in these signaling events and reverse the modification. ADP‐ribosylation can be targeted with therapeutics and many inhibitors against writers exist, with some being in clinical use. Inhibitors against readers and erasers are sparser and (...) development of these has gained momentum only in recent years. Drug discovery has been hampered by the lack of specific tools, however many significant advances in the methods have recently been reported. We discuss assays used in the field with a focus on methods allowing efficient identification of small molecule inhibitors and profiling against enzyme families. While human proteins are focused, the methods can be also applied to bacterial toxins and virus encoded erasers that can be targeted to treat infectious diseases in the future. (shrink)

Artificial intelligence (AI) is embedded in a wide variety of Smart City applications and infrastructures, often without the citizens being aware of the nature of their “intelligence”. AI can affect citizens’ lives concretely, and thus, there may be uncertainty, concerns, or even fears related to AI. To build acceptable futures of Smart Cities with AI-enabled functionalities, the Human-Centered AI (HCAI) approach offers a relevant framework for understanding citizen perceptions. However, only a few studies have focused on clarifying the citizen perceptions (...) of AI in the context of smart city research. To address this gap, we conducted a two-phased study. In the pre-study, we explored citizen perceptions and experiences of AI with a short survey (N = 91). Second, scenario-based interviews (N = 7) were utilized to gain in-depth insights of citizen perceptions of AI in the Smart City context. Five central themes were recognized: (1) I don’t like them monitoring me, (2) I want maximum gain for minimum effort, (3) I don’t want AI to mimic people, (4) I’ll avoid using AI if I consider the risk too high, and (5) I don’t need to be concerned about AI. These offer an idea of human-centered requirements worth considering while designing AI applications for future Smart Cities. (shrink)

The literature on pluralism in economics has focused on the benefits expected from the plurality of theories, methods, and frameworks. This overlooks half of the picture: the costs. Neither have the multifarious costs been systematically analyzed in philosophy of science. We begin rectifying this neglect. We discuss how the benefits of plurality and diversity in science presuppose distinct types of plurality and how various benefit and plurality types are associated with different types of costs. Finally, we ponder how the general (...) mechanisms that give rise to the costs of plurality and diversity are aggravated by various disciplinary characteristics of economics. (shrink)

After the financial crisis of 2008, many economists expressed dissatisfaction with the state of macroeconomics. They criticised deficiencies in the dominant dynamic stochastic general equilibrium modelling approach and conceptions of good macroeconomic research behind that dominance. This paper argues that there is a deeper problem in macroeconomics, which remains unaddressed. I connect existing literature critical of the institutions of macroeconomics and of economics in general to the institutional preconditions of effective criticism outlined by the philosopher Helen Longino. I find that (...) as an epistemic community, macroeconomics does not function in a way that adequately supports critical evaluation of established beliefs, norms and practices. This failure may partly explain why many views on macroeconomic modelling, the tenability of which economists questioned after the crisis, were able to persist for so long. My analysis gives additional support to several recent proposals for institutional reforms in economics. (shrink)

Name der Zeitschrift: Neue Zeitschrift für Systematische Theologie und Religionsphilosophie Jahrgang: 60 Heft: 1 Seiten: 84-102.

Context In France, a new payment for performance (P4P) scheme for primary care physicians was introduced in 2009 through the ‘Contract for Improving Individual Practice’ programme. Its objective was to reduce healthcare expenditures while enhancing improvement in guidelines' observance. Nevertheless, in all countries where the scheme was implemented, it raised several concerns in the domain of professional ethics. Objective To draw out in France the ethical tensions arising in the general practitioner's (GP) profession linked to the introduction of P4P. Method (...) Qualitative research using two focus groups: first one with a sample of GPs who joined P4P and second one with those who did not. All collective interviews were recorded and fully transcribed. An inductive analysis of thematic content with construction of categories was conducted. All the data were triangulated. Results All participants agreed that conflicts of interest were a real issue, leading to the resurgence of doctor's dirigisme, which could be detrimental for patient's autonomy. GPs who did not join P4P believed that the scheme would lead to patient's selection while those who joined P4P did not. The level of the maximal bonus of the P4P was considered low by all GPs. This was considered as an offense by non-participating GPs, whereas for participating ones, this low level minimised the risk of patient's selection. Conclusion This work identified several areas of ethical tension, some being different from those previously described in other countries. The authors discuss the potential impact of institutional contexts and variability of implementation processes on shaping these differences. (shrink)

Previous research shows that simultaneously executed grasp and vocalization responses are faster when the precision grip is performed with the vowel [i] and the power grip is performed with the vowel [ɑ]. Research also shows that observing an object that is graspable with a precision or power grip can activate the grip congruent with the object. Given the connection between vowel articulation and grasping, this study explores whether grasp‐related size of observed objects can influence not only grasp responses but also (...) vowel pronunciation. The participants had to categorize small and large objects into natural and manufactured categories by pronouncing the vowel [i] or [ɑ]. As predicted, [i] was produced faster when the object's grasp‐related size was congruent with the precision grip while [ɑ] was produced faster when the size was congruent with the power grip (Experiment 1). The effect was not, however, observed when the participants were presented with large objects that are not typically grasped by the power grip (Experiment 2). This study demonstrates that vowel production is systematically influenced by grasp‐related size of a viewed object, supporting the account that sensory‐motor processes related to grasp planning and representing grasp‐related properties of viewed objects interact with articulation processes. The paper discusses these findings in the context of size–sound symbolism, suggesting that mechanisms that transform size‐grasp affordances into corresponding grasp‐ and articulation‐related motor programs might provide a neural basis for size‐sound phenomena that links small objects with closed‐front vowels and large objects with open‐back vowels. (shrink)

In “Milvian Bridges in Science, Religion, and Theology: Debunking Arguments and Cultural Evolution,” Lari Launonen and Aku Visala engage with an EDA against religious belief that appeals to cultural rather than biological evolution. According to this EDA, religious beliefs are unjustified, not because they are generated by biologically shaped cognitive processes that are unreliable as far as those beliefs are concerned but because they are generated by cultural processes that select for those beliefs for their ability to produce prosocial (...) behavior rather than for their truth sensitivity. Scientific beliefs, by contrast, are truth-sensitive because their cultural fitness depends on their power to produce accurate predictions. Their truth sensitivity explains the great amount of convergence on them that exists across cultures. In response to the EDA in question, Launonen and Visala argue that the difference between science and religion is actually more a matter of degree than a matter of kind, that there is considerable cross-cultural convergence on theistic and Christian beliefs, and that folk Christian beliefs, just as folk scientific ones, are truth-sensitive to the extent that they are constrained by expert beliefs. (shrink)

Cognitive science of religion (CSR) has inspired a number of debunking arguments against god-belief. They aim to show that the belief-forming processes that underlie belief in god(s) are unreliable. The debate surrounding these arguments gives the impression that CSR offers new scientific evidence that threatens the rationality of religious belief. This impression, however, is partly misleading. A close look at a few widely discussed debunking arguments shows, first, that CSR theories as such are far from providing sufficient empirical evidence that (...) the belief-forming processes behind god-belief are unreliable. Thus, appealing solely to CSR theories makes a debunking argument weak. Second, there are strong arguments that also invoke CSR, but these gain their strength primarily from more familiar claims about evolutionary epistemology and religious diversity. What CSR actually does in these arguments is providing an explanation of why people might believe in gods even if gods did not exist. But explaining is not debunking. (shrink)

An intuitively appealing argument for pluralism in economics can be made on the grounds that schools of economic thought complement one another. Let us call this the complementarity-based argument for pluralism (CAP). The concepts of complementarity, pluralism, and school of thought are scrutinized in this paper to evaluate this argument. I argue that the complementarity of schools is relative to scientific goals, which implies that discussing complementarity of schools of economic thought requires discussing the goals of economic research. I also (...) distinguish weak from strong complementarity and show that some alleged complementarity relations between schools are weak and thus provide little support for CAP. However, if strong complementarity relations, relative to a valuable goal, can be demonstrated to exist between specific schools, this is a strong reason for pluralism about those schools. Finally, I provide suggestions on how to distinguish strong from weak complementarity. (shrink)

I identify and resolve an internal tension in Critical Contextual Empiricism (CCE) – the normative account of science developed by Helen Longino. CCE includes two seemingly conflicting principles: on one hand, the cognitive goals of epistemic communities should be open to critical discussion (the openness of goals to criticism principle, OGC); on the other hand, criticism must be aligned with the cognitive goals of that community to count as “relevant” and thus require a response (the goal-relativity of response-requiring criticism principle, (...) GRC). The co-existence of OGC and GRC enables one to draw both approving and condemning judgments about a situation in which an epistemic community ignores criticism against its goals. This tension results from conflating two contexts of argumentation that require different regulative standards. In the first-level scientific discussion, GRC is a reasonable principle but OGC is not; in the meta-level discussion about science, the reverse holds. In meta-level discussion, the relevance of criticism can be established by appealing to goals of science that are more general than the goals of a specific epistemic community. To illustrate my revision of CCE, I discuss why feminist economists’ criticism of the narrowness of the goals pursued in mainstream economics is relevant criticism. (shrink)

Justin Barrett and Kelly James Clark have suggested that cognitive science of religion supports the existence of a god-faculty akin to sensus divinitatis. They propose that God may have given rise to the god-faculty via guided evolution. This suggestion raises two theological worries. First, our natural cognition seems to favor false god-beliefs over true ones. Second, it also makes us prone to tribalism. If God hates idolatry and moral evil, why would he give rise to mind with such biases? A (...) Plantingian response would point to the noetic effects of sin. Such a response, however, would have to assume that God is restoring the minds of believers. This paper considers empirical reasons to doubt that such a process is taking place. (shrink)

Against claims that cognitive science of religion undercuts belief in God, many defenders of theistic belief have invoked the Religious Reasons Reply: science cannot undercut belief in God if one has good independent reasons to believe. However, it is unclear whether this response helps salvage the god beliefs of most people. This paper considers four questions: (1) What reasons do Christians have for believing in God? (2) What kinds of beliefs about God can the reasons support? (3) Are the reasons (...) rationalizations? (4) Can cognitive science undercut the reasons? Many Christians invoke everyday religious experiences (EREs)—such as experiences of divine presence, guidance, and communication—as reasons to believe. Unlike another popular reason to believe in God (the appearance of design and beauty in nature), EREs can support beliefs about a relational God who is present to me, who guides my life, and who speaks to me. EREs are not rationalizations since they seem to cause and sustain such beliefs. Nonetheless, EREs like experiences of hearing God speak are problematic reasons to believe. ‘Soft’ voice-hearing experiences are easily undercut. ‘Hard’ experiences of an external, audible voice are probably underpinned by similar cognitive processes as audio-verbal hallucinations. (shrink)

This dissertation examines the recent demands for diversifying economics, often advanced under the rubric of pluralism. The dissertation aims at illuminating questions that are foundational to this debate and thereby promoting the resolution of the disagreements. The focus is on the question of whether economics should be open to a wide range of methodological approaches, theoretical frameworks, schools of thought, and so on, in a way that would make the current relatively uniform mainstream approach to economics one among others. The (...) question is considered from the perspective of empirically informed philosophy of science. This approach combines the traditional tools of philosophy, such as critical examination of arguments and concepts, with a multifaceted understanding of science achieved by drawing on sociological, historical and economic research on science. -/- The dissertation consists of four research articles and an introductory essay. Three of these articles examine three corresponding epistemic benefits that increased diversity of approaches and perspectives may be expected to produce. These benefits are the stimulation of inquiry, the reliability of knowledge produced, and the comprehensiveness of attainable knowledge. Each benefit may be used as a premise in arguing that economics should be more diverse than it currently is. Of these three articles, two use Helen Longino’s Critical Contextual Empiricism as the theoretical framework. The fourth article examines the flipside of the benefits, namely, the various costs that securing the benefits may require or that may emerge as side-effects of diversity. -/- This study finds that all the arguments for pluralism examined face challenges. The most pressing challenge is that these arguments often presuppose views about the goals of economics without explicitly arguing for them. While plurality may have certain effects on the knowledge produced by economics, whether these effects are desirable depends on the kinds of epistemic outputs one thinks economics should deliver. However, there is no universal agreement on this. There is no uncontested Common Good against which to measure what changes are improvements. Arguments which do not confront this reality are unlikely to gain wide support. Thus this study highlights the urgency of openly discussing the research agenda and overall aims of the discipline, and helps articulate the views involved in such a discussion by developing suitable conceptual tools. -/- Nevertheless, the most substantial challenges are only faced by views according to which fundamental reform in economics is needed; economics would plausibly benefit from a moderate shift towards openness to non-mainstream approaches and perspectives. At the end, the desirability of a shift towards more intellectual diversity in economics is a matter of costs and benefits. The more modest variations of pluralism one considers, the more likely it is that the benefits outweigh the costs. (shrink)

Cognitive science of religion has inspired several debunking arguments against theistic belief. Hans Van Eyghen’s book Arguing from Cognitive Science of Religion is the first monograph devoted to answering such arguments. This article focuses on Van Eyghen’s responses to two widely discussed debunking arguments, one by Matthew Braddock and another by John Wilkins and Paul Griffiths. Both responses have potential but also face problems. Even if Van Eyghen manages to show that these authors have not fully excluded the possibility of (...) noninferential theistic belief being underpinned by reliable belief-forming processes, he fails to offer convincing reasons to think the processes are in fact reliable. A positive argument for their reliability might ultimately have to be based on evidence for God’s existence, namely, theistic arguments. The question of the rationality of religious belief (de jure) thus cannot be isolated from the question of God’s existence (de facto). (shrink)

Résumé Au Burkina Faso, parmi la multiplicité des instances informelles de règlement des conflits, les espaces islamiques de conciliation occupent une place non négligeable et paradoxalement peu visible. Cet article examine les formes de justice islamique pratiquées dans un pays où l’islam est pluriel. Il montre que les autorités islamiques en charge de la résolution des conflits de famille font preuve d’une grande capacité à conjuguer les normes islamiques avec les pratiques locales et les demandes des justiciables. Ainsi, dans les (...) milieux ruraux soufis, la notion appelée sulufu exprime la nécessité de privilégier le principe de conciliation à l’amiable en s’écartant des lectures littéralistes du Coran. En ville, cette importance donnée à l’ « arrangement » constitue un frein pour les couples souhaitant divorcer. En effet, les élites islamiques s’accordent pour reconnaître que le droit islamique autorise le divorce, tant pour les hommes que pour les femmes, mais dans les faits, elles se refusent à le cautionner. Ceci révèle la force de l’injonction sociale quant au mariage et à la pérennité du couple. (shrink)

Research shows that high- and low-pitch sounds can be associated with various meanings. For example, high-pitch sounds are associated with small concepts, whereas low-pitch sounds are associated with large concepts. This study presents three experiments revealing that high-pitch sounds are also associated with open concepts and opening hand actions, while low-pitch sounds are associated with closed concepts and closing hand actions. In Experiment 1, this sound-meaning correspondence effect was shown using the two-alternative forced-choice task, while Experiments 2 and 3 used (...) reaction time tasks to show this interaction. In Experiment 2, high-pitch vocalizations were found to facilitate opening hand gestures, and low-pitch vocalizations were found to facilitate closing hand gestures, when performed simultaneously. In Experiment 3, high-pitched vocalizations were produced particularly rapidly when the visual target stimulus presented an open object, and low-pitched vocalizations were produced particularly rapidly when the target presented a closed object. These findings are discussed concerning the meaning of intonational cues. They are suggested to be based on cross-modally representing conceptual spatial knowledge in sensory, motor, and affective systems. Additionally, this pitch-opening effect might share cognitive processes with other pitch-meaning effects. (shrink)

Commissions of experts regularly meet to reply to questions such as: What will be the population of the country, or even of our planet, in ten, fifteen or twenty-five years? In what proportion will production have increased, what modifications will its composition and utilizations have undergone? The attraction of efforts to forecast the future continues. That is a fact. How does it proceed? That is a problem, one on which de Jouvenel focuses on in this book. The Art of Conjecture (...) clearly explains what the "study of the future" can mean. De Jouvenel emphasizes the logical and political problems of forecasting and discusses methods in economics, sociology, and political science by which the future can be studied. More importantly, he discusses the fallacies to which the "study of the future" is peculiarly likely to give rise. The author argues that it is natural and necessary for the population to have visions of the future. Without this, he states, we would only be able to set one opinion of the future against another. If the origins and meanings of these predictions remained obscure, only the event could decide among the opinions. If any man can be said to have created the serious "study of the future" in our time, it is Bertrand de Jouvenel. Futuribles, a periodical he created, continues to represent a major turning point in contemporary social science. Jouvenel aimed to show how "the art of conjecture" could inform prudential judgment and allow citizens and statesmen to detect troubles before they arise. (shrink)

Ha-Joon Chang, Research Professor of Economics at SOAS University of London, is a vocal advocate of pluralism in economics. He has also campaigned for public understanding of economics and cautioned against an excessive role of economists in policymaking. In this comprehensive interview, Chang talks about his views on economics, pluralism, the role of economists in democracy, as well as his formative years as an economics student. The interview concludes with Chang's advice for young scholars - both economists interested in non-mainstream (...) approaches and non-economists interested in engaging with economists. (shrink)

The transport of messenger RNAs (mRNAs) from the nucleus to cytoplasm is an essential step in the gene expression program of all eukaryotes. Recent technological advances in the areas of RNA‐labeling, microscopy, and sequencing are leading to novel insights about mRNA biogenesis and export. This includes quantitative single molecule imaging (SMI) of RNA molecules in live cells, which is providing knowledge of the spatial and temporal dynamics of the export process. As this information becomes available, it leads to new questions, (...) the reinterpretation of previous findings, and revised models of mRNA export. In this review, we will briefly highlight some of these recent findings and discuss how live cell SMI approaches may be used to further our current understanding of mRNA export and gene expression. (shrink)

In questo articolo si prendono in esame due Lares bronzei ritrovati negli scavi di Veleia, custoditi presso il locale Antiquarium. Le due statuette, molto diverse tra loro, presentano alcune peculiarità iconografiche: una sembra appartenere a una rara tipologia di Compitales con rhyton e kantharos; l’altra, vicina all’iconografia del Lar Familiaris, presenta gli attributi posti in posizione inversa. Nello studio si cerca di contestualizzare le due statuette nel panorama della piccola bronzistica della Cisalpina, e di approfondire le conoscenze relative a queste (...) due rare iconografie. (shrink)

Poem 10 of Paulinus of Nola is fundamental for understanding both his political thought and his mystical life. The reason for the disagreement between Paulinus and Ausonius is not, as has always been believed, the poet’s conversion to Christianity, but rather his attempt to transfer the secessus in villam from the sphere of Neoplatonism to that of Christianity. Paulinus thus claims a place in the history of ancient political thought, in overturning the classical concept of civis and giving new meaning (...) to aeternitas imperii, a fundamental concept of Roman imperial ideology. (shrink)

I'll say first why I write. It intrigues me, I wonder why I write. How it is that I write and why it's so important. I take this as an act of life. One thing that scares me as a writer is a Lari song “ndombi ku ndombi sadidi mukanda komanda diandi Matsoua Ndele.” That can be translated as “even a black can write, hey, things are progressing. “ In the beginning going to school was considered an enormous act, (...) it was civilization, it was the very center of civilization, and writing a letter for a black person, a poor black, was a grandiose thing. It was in Matsoua's time, in the forties, that people sang this song in the pool to make rubber. (shrink)

This collection looks from a variety of angles at the human body as it resists the determinations of gender, sexuality, socialisation and history. Ranging from classical hermaphrodites, Bruegel's blind faces and Weimar transgender surgery, via Gentlemen Prefer Blondes, state-socialist sport and Proust, to Barbie, Lari Pittman, American Psycho, IVF and video dance, the sixteen essays question the relationship between politics, culture and desire. This richly illustrated book also features the original work of two young photographers and a theatre director.

In lieu of an abstract, here is a brief excerpt of the content:John Dewey and the Question of Artful CommunicationScott R. StroudThe American pragmatist John Dewey included tantalizing sections of praise of the power of communication in his important work on community, experience, and their improvement, noting in 1925 that "of all aff airs, communication is the most wonderful" (1988a, LW 1:132) and in 1927 that communication plays an important part in the individual's attempt "to learn to become human" (1984, (...) LW 2:332).1 Some in the field of communication have sensed the important, but undeveloped, role that communication plays in his thought and have attempted to use Dewey's work in analyzing rhetorical practice, cultural studies, and the role of journalism in society.2 While such studies strive to clarify the value and process of communication in Dewey's thought, they fall short of explaining one seemingly simple thing that is implied in these passages—that communication can be experienced as aesthetic or artful. Nathan Crick identifies such a lacuna in the literature and notes that "beyond its utility as an argument against elite forms of academic criticism, the value of Dewey's aesthetic theory for communication studies remained underdeveloped" (2004, 303). Although he does an admirable job of tracing the relation of aesthetics to communication in Dewey's evolving thought, Crick comes no closer than others in answering the fundamental question of how communication can be artful or aesthetic—he merely argues for the general point that " communication, [End Page 153] whether it occurs in an oration, a conversation, or a television, is best understood as a form of art that has the potential to bring about aesthetic experience in its participants and open their eyes to the world of possibility embodied within each of us" (2004, 314). How exactly does this aesthetization of communication occur? Crick ends his article with the interesting claim that "in its aesthetic form communication becomes rhetorical. It turns communication into an art whose goal is a presentation that unites form and rhythm in a manner that can reach down into the experiences of the audience and literally transform them into something new" (2004, 317). How exactly does communication meet such standards? Does such a "high" art of communication as rhetoric fit everyday communication, the vast majority of human communicative practices?3 Although Crick's study is an important inquiry into the overall role of communication in Dewey's aesthetics, it still leaves open the fundamental question—How exactly can any given act of communication (beyond the eloquent and poetic oration) be rendered aesthetic or artful?This question was vitally important for Dewey, as he places artistic and aesthetic aspects of communicative practice at the very heart of his social and political philosophy. In describing the "Great Community," he announces that it will take place when two conditions hold: "The highest and most difficult kind of inquiry and a subtle, delicate, vivid and responsive art of communication must take possession of the physical machinery of transmission and circulation and breathe life into it.... Democracy will come into its own, for democracy is a name for a life of free and enriching communion.... It will have its consummation when free social inquiry is indissolubly wedded to the art of full and moving communication" (1984, LW 2:350). This is a vital passage for understanding Dewey's aims, as it clearly links a scientific method of thinking (his preferred method of "inquiry") with a form of communication that can be taken as an art.Yet scholars of communication systematically miss this part of the Deweyan equation. For instance, take Lary Belman's early study of Dewey's view of communication. He concludes by analyzing this same passage from Dewey on the two conditions of the Great Community and states, "The basic conditions for the creation of a Great Community... were, Dewey postulated, the presence of (a) vigorous, systematic, and continuous social inquiry to reveal the influential agencies at work in society and their mode of operation, and (b) widespread and rapid distribution of the findings of this inquiry in a form readily understood by those for whom these findings [End Page 154] have significance" (1977, 36–37). It is remarkable that the... (shrink)

I'll say first why I write. It intrigues me, I wonder why I write. How it is that I write and why it's so important. I take this as an act of life. One thing that scares me as a writer is a Lari song “ndombi ku ndombi sadidi mukanda komanda diandi Matsoua Ndele.” That can be translated as “even a black can write, hey, things are progressing. “ In the beginning going to school was considered an enormous act, (...) it was civilization, it was the very center of civilization, and writing a letter for a black person, a poor black, was a grandiose thing. It was in Matsoua's time, in the forties, that people sang this song in the pool to make rubber. (shrink)