Although introns in 5′‐ and 3′‐untranslated regions (UTRs) are found in many protein coding genes, rarely are they considered distinctive entities with specific functions. Indeed, mammalian transcripts with 3′‐UTR introns are often assumed nonfunctional because they are subject to elimination by nonsense‐mediated decay (NMD). Nonetheless, recent findings indicate that 5′‐ and 3′‐UTR intron status is of significant functional consequence for the regulation of mammalian genes. Therefore these features should be ignored no longer.

This article reports on a conversation convened by Quentin Skinner at the invitation of the Editors of The Journal of Political Philosophy and held in Cambridge on 13 February 2001.

This article establishes an analysis of the first contributions and the importance of the Critical and Positivist theories of accounting in Latin America over the years, through the study of scientific articles by recognized accounting experts from different countries on the theories.. Also, carry out a bibliographic examination of criticism and positivism applied to accounting, resulting in the correlation of concepts focused on accounting in Latin America. The type of research is descriptive with a qualitative approach with the purpose of (...) developing a discussion of the Critical and Positivist theories of accounting in Latin America. Obtaining a greater scope to understand that this social science is immersed in two currents that are based on the fact that knowledge is obtained through practice and can be verified through scientific methods, establishing the importance of understanding the contributions that the critical and positivist theory in the field of accounting science. (shrink)

Using state-of-the-art observational datasets and results from a large archive of computer model simulations, a consortium of scientists from 12 different institutions has resolved a long-standing conundrum in climate science—the apparent discrepancy between simulated and observed temperature trends in the tropics. Research published by this group indicates that there is no fundamental discrepancy between modeled and observed tropical temperature trends when one accounts for: the uncertainties in observations; and the statistical uncertainties in estimating trends from observations. These results refute a (...) recent claim that model and observed tropical temperature trends “disagree to a statistically significant extent”. This claim was based on the application of a flawed statistical test and the use of older observational datasets. (shrink)

Attentional control theory suggests that high cognitive demands impair the flexible deployment of attention control in anxious adults, particularly when paired with external threats. Extending this...

In this article, I show how the principle of democratic self-determination can answer the boundary problem by both grounding and constraining a people’s right to exclude potential immigrants. I argue that a people has the qualified right to exclude insofar as it respects the self-determination claims of outsiders. I analyze the concrete implications of the requirement to respect the self-determination claims of outsiders in the cases of long-term residents, refugees, and brain drain. Sometimes the only way for a people to (...) respect the self-determination claims of outsiders will be by including, rather than excluding, them as members. (shrink)

This is the second of the four essays in Part II of the book on liberalism and traditionalist education; all four are by authors who would like to find ways for the liberal state to honour the self-definitions of traditional cultures and to find ways of avoiding a confrontation with differences. Melissa Williams examines citizenship as identity in relation to the project of nation-building, the shifting boundaries of citizenship in relation to globalization, citizenship as shared fate, and the role (...) of multicultural education within the view of citizenship-as-shared-fate. She argues the other side of the same coin to that presented by Shelley Burtt in the previous chapter: according to Williams, the liberal state often demands too much in the way of loyalty from traditional groups, and when it does, it runs a strong risk of becoming oppressive and illiberal. Moreover, she holds that there is no need for a single shared identity among citizens of the liberal state. Her conception of people tied together by a shared fate is to this extent compatible with Burtt’s attempt to make liberalism’s commitment to autonomy more hospitable to groups of individuals encumbered by unchosen attachments, but her notion of citizenship as shared fate also goes further than that, and possibly stands in some tension with, Burtt’s view, since it allows and even encourages people to develop primary affiliation to all kind of groups – traditional as well as global. (shrink)

Political scientist Melissa Orlie asks what it means to live freely and responsibly when advantages are distributed disproportionately according to race, gender ...

Scholars have widely assumed that the aspects of Kant’s virtue theory that nod to ancient ethics must be cashed out with reference to Aristotle. Interpreters then worry that Kant's conception of virtue as a “moral strength of will” (Doctrine of Virtue, 6:405) must be tantamount to Aristotle’s notion of “continence” (enkrateia) — the state of a person who knows the good, and acts accordingly, but must overcome strong countervailing impulses in order to do so. The result plays into caricatures of (...) Kantian ethics as valorising a joyless standard of duty, which these Aristotelian-oriented commentators (rightly) wish to resist. However, the worry is misplaced. I show that Kant is not thinking about Aristotle here, but is instead engaged with a specifically Stoic approach to ethics as a dimension of natural teleology. I draw on this context to show that Kant’s virtue-as-strength idea is not marred in the ways it appears to be when read through an Aristotelian lens. (shrink)

“Everyone has a price at which he sells himself”: Immanuel Kant quotes this remark in the 1793 _Religion within the Bounds of Reason Alone_, attributing it to “a member of English Parliament”. I argue, however, that the context of the quotation in the _Religion_ alludes to the arresting pedagogical practices of the Stoic philosopher Epictetus, who famously said that “different people sell themselves at different prices” (Discourses 1.2). I argue that there are two sides of Epictetus’s pedagogical strategies: a jolting (...) side meant to expose self-deception and practical inconsistency; and an uplifting side meant to arouse the resources by which it is possible to progress towards virtue — specifically, our sense of kinship with the divine insofar as we are rational. I argue that Kant develops a conception of self-respect in later practical works that plausibly draws on Epictetus, and his distinctive version of the traditional Stoic account of rational agency. (shrink)

Programs, policies, and technologies — particularly those concerned with health equity — are often designed with justice envisioned as the end goal. These policies or interventions, however, frequently fail to recognize how the beneficiaries have historically embodied the cumulative effects of marginalization, which undermines the effectiveness of the intended justice. These well-meaning attempts at justice are bounded by greater socio-historical constraints. Bounded justice suggests that it is impossible to attend to fairness, entitlement, and equity when the basic social and physical (...) infrastructures underlying them have been eroded by racism and other historically entrenched isms. Using the case of Brazil’s National Health Policy for the Black Population, this paper proposes that bounded justice can contribute to justice discourses by serving as a concept, a proffering to a multi-disciplinary conceptual framework, and a potential analytic for those interested in the design of policy, technology, and programmatic interventions towards health equity. (shrink)

Competition among scientists for funding, positions and prestige, among other things, is often seen as a salutary driving force in U.S. science. Its effects on scientists, their work and their relationships are seldom considered. Focus-group discussions with 51 mid- and early-career scientists, on which this study is based, reveal a dark side of competition in science. According to these scientists, competition contributes to strategic game-playing in science, a decline in free and open sharing of information and methods, sabotage of others’ (...) ability to use one’s work, interference with peer-review processes, deformation of relationships, and careless or questionable research conduct. When competition is pervasive, such effects may jeopardize the progress, efficiency and integrity of science. (shrink)

We live in a time where masks are rewriting wearable protocol. It is critical to understand entwining narratives around masks from the notion of health and safety to a wider discourse between the masked and the mask, including opportunistic capitalism and climatic implications. How about a mask that breathes, that is made by organic raw materials? As we confront and question narratives of the new normalcy in the year of pandemic and hindsight, these frames have coalesced in a vision of (...) the mask as an emblem for open-source eco-consciousness-functional, accessible DIY living wearables made with biomaterials. ‘Algae Mask’ explores the symbiosis between humans and other beings, layered as second skins; this project is driven by an ardent group of art and design practitioners across the Asia-Pacific and European regions with ongoing satellite collaborations. A related film Algae Dream, on the other hand, speculates on the prototyping process and the sleek languages of market economy to smudge the fine line between fiction and reality. Within the bricolage of source videos and original footages, motivational video mock-up and authentic presentation documentation, the video essay intends to challenge audience in a multiplicity of narrations stemming from discourses of business and science. (shrink)

日本思想史上での宣長再評価に向けて。『古事記伝』は『古事記』の解釈を通して、宣長による新たな神話を成立させたテキストであった。つくり出された“古事記”はいかなる物語となったのか。『古事記伝』の読みが『 古事記』と最も乖離している箇所「外国“とつくに”」に着目し。ひるがえって、自国日本に対して用いた語「皇国“みくに”」の意味を追究する。神について語る『古事記』を、人に適用して読もうとした『古事記伝』の 本質が明らかになる。.

To what extent does a person who prefers hip-hop rather than opera have legitimate reasons for doing so? Should we immediately classify such a judgment as incompetent because it runs counter to the verdicts of experts, including professional art critics? These questions are often associated with the problem of aesthetic akrasia, a concept taken from the vocabulary of ethics, which involves acting against one’s better judgment, that is, demonstrating irrationality by failing to react in what is, theoretically, the most appropriate (...) way. In ethical terms, it would be analogous to failing to help a person in distress when we know very well that it is immoral not to... (shrink)

What makes someone the same person over time? There are (at least) two ways of understanding this question: A person can be the same in the sense of being very similar to how they used to be (similarity), or they can be the same in the sense of being the same individual (numerical identity). In recent years, several papers have claimed to explore the commonsense notion of numerical identity. However, we suggest here that these researchers have instead been studying similarity. (...) We develop a novel method that uses simple intuitions about objects to illustrate these two notions of “same person”, and then asks which concept applies to instances of personal change. Across 4 studies (N = 2446), we find that these previously documented intuitions are best understood as reflecting judgments about similarity, not identity (Experiments 1 and 2). We then use this method to explore the situations in which participants do perceive a change in numerical identity. We find that when a person's entire brain (Experiments 3 and 4) or soul (Experiment 4) has been replaced with that of another person, the majority of participants judge that numerical identity has changed. However, we also note that a substantial minority of participants denied that identity had changed, opening new questions about the role of the body in intuitive judgments of personal identity. (shrink)

On a version of consent theory that tempts many, predatory sexual relations involving significant power imbalances (e.g. between professors and students, adults and teenagers, or employers and employees) are wrong because they violate consent-centric norms. In particular, the wronged party is said to have been incapable of consenting to the predation, and the sexual wrong is located in the encounter’s nonconsensuality. Although we agree that these are sexual wrongs, we resist the idea that they are always nonconsensual. We argue instead (...) that it is possible for students, teenagers, employees, etc. to fully consent to sexually predatory encounters; denying as much renders survivors of predation vulnerable to compounding harms. Survivors face a dilemma: give up either their understanding of their experience as wrong, or their self-conception as an agent capable of consenting. We call the latter phenomenon agential demotion. (shrink)

There can be no doubt that Kant thought we should be reflective: we ought to care to make up our own minds about how things are and what is worth doing. Philosophical objections to the Kantian reflective ideal have centred on concerns about the excessive control that the reflective person is supposed to exert over her own mental life, and Kantians who feel the force of these objections have recently drawn attention to Kant’s conception of moral virtue as it is (...) developed in his later work, chiefly the Metaphysics of Morals. Melissa Merritt’s book is a distinctive contribution to this recent turn to virtue in Kant scholarship. Merritt argues that we need a clearer, and textually more comprehensive, account of what reflection is, in order not only to understand Kant’s account of virtue, but also to appreciate how it effectively rebuts long-standing objections to the Kantian reflective ideal. (shrink)

In this paper, I argue that brain death is death because, despite the appearance of genuine integration, the brain-dead body does not in fact possess the unity that is proper to a human organism. A brain-dead body is not a single entity, but a multitude of organs and tissues functioning in a coordinated manner with the help of artificial life support. In order to support this claim, I first lay out Hoffmann and Rosenkrantz’s ontological account of the requirements for organismal (...) unity and summarize an earlier paper in which I apply this account to the brain death debate. I then further support this ontological argument by developing an analogy between the requirements for the unity of an organism and the requirements for the unity of an orchestra. To do so, I begin by examining the role that a conductor plays in unifying a traditional orchestra, and then go on to show that the human organism functions like a traditional orchestra that relies upon a conductor for its unity. Next, I consider the conditions required to achieve orchestral unity in conductorless orchestras and show that, in contrast to simpler organisms like plants, the postnatal human organism lacks those conditions. I argue, in other words, that although conductorless orchestras do exist, the human organism is not one of them. Like a traditional orchestra without a conductor, the brain-dead body is not a unified whole. (shrink)

This essay seeks a philosophical understanding of the nature of kairos that, in turn, discloses the nature of philosophizing. This essay claims that the kairos of philosophy is dialogue, and that dialogue is kairological in two ways: (1) Dialogue is not just a phenomenon that occurs in chronological time but, rather, imposes its own time in order to see how life (or being) itself is disclosed to us; (2) dialogue is kairological because it denotes a moment in which we are (...) pushed into the open, which demands our receptivity and response. Section I explains kairos as “circumstance” in Aristotle, as a required point of view in Heidegger, and as related to the beginning of creation in Schelling. Section II understands dialogue, as the kairos of philosophy, as a crisis—a breaking away from an ordinary understanding of and experience in the world. This destabilizing experience resonates with the untimeliness of philosophizing. (shrink)

In recent essays, Jürgen Habermas endorses an account of political liberalism much like John Rawls'. Like Rawls, he argues that laws and public policies should be justified only in neutral terms, i.e. in terms of reasons that people holding conflicting world-views could accept. Habermas also, much like Rawls, distinguishes reasonable religious citizens, whose views should be included in public discourse, from unreasonable citizens in his expectation that religious citizens self-modernize. But in sharing these Rawlsian features, Habermas is vulnerable to some (...) of the same objections posed to Rawls. In this article I assess Habermas' ability to overcome two objections frequently posed to Rawls: (1) that religious citizens are unfairly expected to split their identities in public discourse, and (2) that the burdens of citizenship are asymmetrically distributed. I conclude that while he may be able to overcome the second, the first remains a problem for him. (shrink)

Researchers are studying how artificial intelligence (AI) can be used to better detect, prognosticate and subgroup diseases. The idea that AI might advance medicine’s understanding of biological categories of psychiatric disorders, as well as provide better treatments, is appealing given the historical challenges with prediction, diagnosis and treatment in psychiatry. Given the power of AI to analyse vast amounts of information, some clinicians may feel obligated to align their clinical judgements with the outputs of the AI system. However, a potential (...) epistemic privileging of AI in clinical judgements may lead to unintended consequences that could negatively affect patient treatment, well-being and rights. The implications are also relevant to precision medicine, digital twin technologies and predictive analytics generally. We propose that a commitment to epistemic humility can help promote judicious clinical decision-making at the interface of big data and AI in psychiatry. (shrink)

The world is currently facing a wave of data centre construction. Fuelled by an explosion of data production and the emergence of edge computing, our cities are witnessing the materialisation of new architectural typologies that increasingly convolute notions of digital and bodily distinction. Whilst the last 2 decades have seen the proliferation of separate human and post-human urban environments, here we consider the agency and performativity of human communities within increasingly tangled contexts. As edge computing continues to bring the material (...) reality of data processing closer to our physical bodies, perhaps its time to reassess who, or what, our cities now serve. In an age of unprecedented digital transformation, when our identities seem to be ever more intangible, how we might perform within environments that are increasingly catering to our digital rather than bodily needs? Today, the Anthropocene expels nature to the periphery. Tomorrow, humans become marginalised—“weeds”, thriving in an epoch of data. (shrink)

Globalization generates new structures of human interdependence and vulnerability while also posing challenges for models of democracy rooted in territorially bounded states. The diverse phenomena of globalization have stimulated two relatively new branches of political theory: theoretical accounts of the possibilities of democracy beyond the state; and comparative political theory, which aims at bringing non-Western political thought into conversation with the Western traditions that remain dominant in the political theory academy. This article links these two theoretical responses to globalization by (...) showing how comparative political theory can contribute to the emergence of new global “publics” around the common fates that globalization forges across borders. Building on the pragmatist foundations of deliberative democratic theory, it makes a democratic case for comparative political theory as an architecture of translation that helps deliberative publics grow across boundaries of culture. (shrink)

Under the banner of “data for good,” companies in the technology, finance, and retail sectors supply their proprietary datasets to development agencies, NGOs, and intergovernmental organizations to help solve an array of social problems. We focus on the activities and implications of the Data for Climate Action campaign, a set of public–private collaborations that wield user data to design innovative responses to the global climate crisis. Drawing on in-depth interviews, first-hand observations at “data for good” events, intergovernmental and international organizational (...) reports, and media publicity, we evaluate the logic driving Data for Climate Action initiatives, examining the implications of applying commercial datasets and expertise to environmental problems. Despite the increasing adoption of Data for Climate Action paradigms in government and public sector efforts to address climate change, we argue Data for Climate Action is better seen as a strategy to legitimate extractive, profit-oriented data practices by companies than a means to achieve global goals for environmental sustainability. (shrink)

Is the debate over the existence of numbers unsolvable? Mario Gómez-Torrente presents a novel proposal to unclog the old discussion between the realist and the anti-realist about numbers. In this paper, the strategy is outlined, highlighting its results and showing how they determine the desiderata for a satisfactory theory of the reference of Arabic numerals, which should lead to a satisfactory explanation about numbers. It is argued here that the theory almost achieves its goals, yet it does not capture the (...) relevant association between how a number can be split up and the morphological property of Arabic numerals to be positional. This property seems to play a substantial role in providing a complete theory of Arabic numerals and numbers. (shrink)

In this article, I explore difficult and sensitive questions regarding the nature of transgender identity claims and the appropriate medical treatment for those suffering from gender dysphoria. I first analyze conceptions of transgender identity, highlighting the prominence of the wrong-body narrative and its dualist presuppositions. I then briefly argue that dualism is false because our bodily identity is essential and intrinsic to our overall personal identity and explain why a sound, nondualist anthropology implies that gender identity cannot be entirely divorced (...) from sexual identity. Finally, I make the case that arguments in favor of hormonal and surgical treatments for gender dysphoria rest on this mistaken dualist anthropology, and that these treatments therefore give false hope to those suffering from gender dysphoria, while causing irreversible bodily harm and diverting attention from underlying psychological problems that often need to be addressed. I also briefly discuss how these philosophical claims relate to empirical studies on the outcomes of hormonal and surgical treatments for gender dysphoria and to testimonies of transgender individuals who regret having undergone these treatments. (shrink)

This chapter contains sections titled: The Experiential Roots of Religion The ARE in the Twentieth Century The Decline of Traditional Foundationalism and Stock Objections to RE The ARE via the Principle of Critical Trust (PCT) RE and TE Conceptual Coherence of TE Intracoherence of TE The Structure of the CTA The Impartiality Argument for the PCT Objections to the ARE The ARE in the Twenty‐First Century References.

In ‘The logic of partial supposition’ (Analysis vol. 81), Benjamin Eva and Stephan Hartmann investigate partial imaging, a credence-revision method which combines the partiality familiar from Jeffrey Conditioning(The Logic of Decision, 1983) with the formal notion of imaging familiar from Lewis’s ‘Causal decision theory’ (1981). They argue that because partial imaging is non-monotonic, it ‘fail[s] to provide a plausible account of the norms of partial subjunctive suppositions’.In this note, I present a notion of partial imaging that does satisfy monotonicity, and (...) discuss some of the applications and ramifications. The account frames conditioning as a form of imaging, and rejects Gärdenfors’s principle of linearity in ‘Imaging and conditionalization’ (1982). (shrink)

Mélissa Thériault,Dominique Sirois-Rouleau | : Bien connu pour ses prises de positions tranchées et polémiques sur le fonctionnement des institutions culturelles et des milieux artistiques, le philosophe français Yves Michaud est aussi un observateur assidu des nouvelles tendances de consommation. L’objectif de cette étude critique est d’ouvrir une discussion critique qui s’impose sur certaines affirmations dont le caractère polémique est aussi manifeste que fertile : la notion de vaporisation de l’art, le statut « orphelin » du design et son rapprochement (...) avec l’art et le luxe et, finalement, la question de l’authenticité. Nous discuterons chacun de ces éléments afin de répondre aux zones grises de l’analyse présentée dans l’essai de Michaud. Nous conclurons par une discussion sur la possibilité même de considérer l’art comme un luxe en montrant dans quelle mesure la conception du luxe telle que défendue par Michaud correspond en fait à un concept bien différent. | : Well known for his controversial positions on the functioning of cultural institutions and artistic communities, French philosopher Yves Michaud is also a fine observer of new consumer trends. The aim of this study is to open a critical discussion on polemic statements made by Michaud in Le nouveau luxe. Expérience, arrogances, authenticité : the notion of vaporization of the art, the “orphan” status of design and the connexion between art and luxury and, finally, authenticity. We discuss each of these elements to clarify the gray areas of the analysis presented by Michaud. We conclude with a discussion on the relevance to consider art as a luxury by showing how design, as understood by Michaud, matches a very different concept. (shrink)

SummaryThis article documents understandings and responses to mass drug administration for the treatment and prevention of lymphatic filariasis among adults and children in northern coastal Tanzania from 2004 to 2011. Assessment of village-level distribution registers, combined with self-reported drug uptake surveys of adults, participant observation and interviews, revealed that at study sites in Pangani and Muheza districts the uptake of drugs was persistently low. The majority of people living at these highly endemic locations either did not receive or actively rejected (...) free treatment. A combination of social, economic and political reasons explain the low uptake of drugs. These include a fear of treatment ; divergence between biomedical and local understandings of lymphatic filariasis; and limited and ineffective communication about the rationale for mass treatment. Other contributory factors are the reliance upon volunteers for distribution within villages and, in some locations, strained relationships between different groups of people within villages as well as between local leaders and government officials. The article also highlights a disjuncture between self-reported uptake of drugs by adults at a village level and the higher uptake of drugs recorded in official reports. The latter informs claims that elimination will be a possibility by 2020. This gives voice to a broader problem: there is considerable pressure for those implementing MDA to report positive results. The very real challenges of making MDA work are pushed to one side – adding to a rhetoric of success at the expense of engaging with local realities. It is vital to address the kind of issues raised in this article if current attempts to eliminate lymphatic filariasis in mainland coastal Tanzania are to achieve their goal. (shrink)

Ethics researchers advise managers of organizations to link rewards and punishments to ethical and unethical behavior, respectively. We build on prior research maintaining that organizations operate at Kohlbergs stages of moral reasoning, and explain how the over-reliance on rewards and punishments encourages employees to operate at Kohlbergs lowest stages of moral reasoning. We advocate designing organizations as ethical communities and relying on different assumptions about employees in order to foster ethical reasoning at higher levels. Characteristics associated with ethical communities are (...) identified and AES Corporation and Semco S/A serve as examples of corporations exhibiting the design characteristics and assumptions of ethical organizations. (shrink)

Stalnaker’s ‘Assertion’ (1978 [1999]) offers a classic account of diagonalization as an approach to the meaning of a declarative sentence in context. Here I explore the relationship between diagonalization and some puzzles in Mahtani’s book The Objects of Credence. Diagonalization can influence how we think about both credence and desirability, so it influences both components of a standard expected utility equation. In that vein, I touch on two of Mahtani’s case-studies, chance and the finite version of the Two Envelope Paradox.