The current contents of visual working memory can be disrupted by previously formed memories. This phenomenon is known as proactive interference, and it can be used to index the availability of old memories. However, there is uncertainty about the robustness and lifetime of proactive interference, which raises important questions about the role of temporal factors in forgetting. The present study assessed different factors that were expected to influence the persistence of proactive interference over an inter-trial interval in the visual recent (...) probes task. In three experiments, participants encoded arrays of targets and then determined whether a single probe matched one of those targets. On some trials, the probe matched an item from the previous trial, whereas on other trials the probe matched a more distant item. Prior studies have found that recent negative probes can increase errors and slow response times in comparison to non-recent negative probes, and this offered a behavioral measure of proactive interference. In Experiment 1, factors of array size and inter-trial interval were manipulated in the recent probes task. There was a reduction in proactive interference when a longer delay separated trials on one measure, but only when participants encoded two targets. When working memory capacity was strained by increasing the array size to four targets, proactive interference became stronger after the long delay. In Experiment 2, the inter-trial interval length was again manipulated, along with stimulus novelty. Proactive interference was modestly stronger when a smaller number of stimuli were used throughout the experiment, but proactive interference was minimally affected by the inter-trial interval. These findings are problematic for temporal models of forgetting, but Experiment 3 showed that proactive interference also resisted disruption produced by a secondary task presented within the inter-trial interval. Proactive interference was constantly present and generally resilient to the different manipulations. The combined data suggest a relatively durable, passive representation that can disrupt current working memory under a variety of different circumstances. (shrink)

Many theistic philosophers conceive of God’s activity in agent-causal terms. That is, they view divine action as an instance of (perhaps the paradigm case of) substance causation. At the same time, many theists endorse the claim that God acts for reasons, and not merely wantonly. It is the aim of this paper to show that a commitment to both theses gives rise to a dilemma. I present the dilemma and then spend the bulk of the paper defending its premises. I (...) conclude with some suggestions for how one might carve out an alternative model of divine action. (shrink)

Intimate relationships between emotion and action have long been acknowledged, yet contemporary theories and experimental research within affective and movement neuroscience have not been linked into a coherent framework bridging these two fields. Accumulating psychological and neuroimaging evidence has, however, brought new insights regarding how emotions affect the preparation, execution, and control of voluntary movement. Here we review main approaches and findings on such emotion–action interactions. To assimilate key emotion concepts of action tendencies and motive states with fundamental constructs of (...) the motor system, we underscore the need for integrating an information-processing approach of motor control into affective neuroscience. This should provide a rich foundation to bridge the two fields, allowing further refinement and empirical testing of emotion theories and better understanding of affective influences in movement disorders. (shrink)

According to many accounts of faith—where faith is thought of as something psychological, e.g., an attitude, state, or trait—one cannot have faith without belief of the relevant propositions. According to other accounts of faith, one can have faith without belief of the relevant propositions. Call the first sort of account doxasticism since it insists that faith requires belief; call the second nondoxasticism since it allows faith without belief. The New Testament may seem to favor doxasticism over nondoxasticism. For it may (...) seem that, according to the NT authors, one can have faith in God, as providential, or faith that Jesus is the Messiah, or be a person of Christian faith, and the like only if one believes the relevant propositions. In this essay, I propose to assess this tension, as it pertains to the Gospel of Mark. The upshot of my assessment is that, while it may well appear that, according to Mark, one can have faith only if one believes the relevant propositions, appearances are deceiving. Mark said no such thing. Rather, what Mark said—by way of story—about faith fits nondoxasticism at least as well as doxasticism, arguably better. More importantly, the account of faith that emerges from Mark is that faith consists in resilience in the face of challenges to living in light of the overall positive stance to the object of faith, where that stance consists in certain conative, cognitive, and behavioral-dispositional elements. (shrink)

A large, diverse sample of adults was interviewed about their conception of the ontological and functional properties of the mind as compared to the soul. The existence of the mind was generally tied to the human lifecycle of conception, birth, growth and death, and was primarily associated with cognitive as opposed to spiritual functions. In contrast, the existence of the soul was less systematically tied to the lifecycle and frequently associated with spiritual as opposed to cognitive functions. Participants were also (...) asked about three ethical issues: stem cell research, life support for patients in a persistent vegetative state and cloning. As expected, participants' beliefs about the ontology and function of the soul were linked to their judgments about these ethical issues whereas their beliefs about the mind were unrelated. Overall, the findings show that many adults do not espouse a simple body-mind dualism, and any tendency toward such dualism is unlikely to explain their beliefs in an afterlife. Instead, afterlife beliefs appear to be associated with the idea of an immaterial essence, potentially dissociable from the biology of life and death. (shrink)

Built in Greenwich in 1675–1676, the Royal Observatory was situated outside the capital but was deeply enmeshed within its knowledge networks and communities of practice. Scholars have tended to focus on the links cultivated by the Astronomers Royal within scholarly communities in England and Europe but the observatory was also deeply reliant on and engaged with London's institutions and practical mathematical community. It was a royal foundation, situated within one government board, taking a leading role on another, and overseen by (...) Visitors selected by the Royal Society of London. These links helped develop institutional continuity, while instrument-makers, assistants and other collaborators, who were often active in the city as mathematical authors and teachers, formed an extended community with interest in the observatory's continued existence. After outlining the often highly contingent institutional and personal connections that shaped and supported the observatory, this article considers the role of two early assistants, James Hodgson and Thomas Weston. By championing John Flamsteed's legacy and sharing observatory knowledge and practice beyond its walls, they ensured awareness of and potential users for its outputs. They and their successors helped to develop a particular, and ultimately influential, approach to astronomical and mathematical practice and teaching. (shrink)

The Dobbs v. Jackson Women’s Health Organization Supreme Court decision not only upended constitutional protections for abortion in the United States but also bolstered legislative and cultural int...

This article contributes to carework scholarship by examining the nexus of gender, class, and race in long-term care facilities. We draw out a family ideology at work that promotes good care of residents and thus benefits nursing homes. We also found that careworkers value fictive kin relationships with residents, yet we uncover how the family model may be used to exploit these low-income careworkers. Reflecting a subordinate and racialized version of being “part of the family,” we call for an ethic (...) of reciprocity and for concrete change toward valuing equally the humanity of those who need and those who give care. (shrink)

Two experiments were conducted to explore whether children, who have been exposed to the concept of the soul, differentiate the soul from the mind. In the first experiment, 4- to 12-year-old children were asked about whether a religious ritual affects the mind, the brain, or the soul. The majority of the children claimed that only the soul was different after baptism. In a follow-up study, 6- to 12-year-old children were tested more explicitly on what factors differentiate the soul from the (...) mind and the brain. Children differentiated the soul from the mind and the brain along two dimensions: function and stability. In contrast to their responses about the mind and the brain, children did not claim that the soul was important for cognitive, non-cognitive, or biological functioning. Children consistently indicated that the mind and the brain change and grow over time. In contrast, children indicated that the soul is something that stays constant and is devoted to various, predominantly spiritual, functions. (shrink)

A simple experimental paradigm creates the powerful illusion that one is touching one’s own hand even when the two hands are separated by 15 cm. The participant uses her right hand to administer stimulation to a prosthetic hand while the Examiner provides identical stimulation to the participant’s receptive left hand. Change in felt position of the receptive hand toward the prosthetic hand has previously led to the interpretation that the participant experiences self-touch at the location of the prosthetic hand, and (...) experiences a sense of ownership of the prosthetic hand. Our results argue against this interpretation. We assessed change in felt position of the participant’s receptive hand but we also assessed change in felt position of the participant’s administering hand. Change in felt position of the administering hand was significantly greater than change in felt position of the receptive hand. Implications for theories of ownership are discussed. (shrink)

The Agent-Causal Theory of Action claims that an event counts as an action when, and only when, it is caused by an agent. The central difference between the Causal Theory of Action (CTA) and the Agent-Causal view comes down to a disagreement about what sort of item (or items) occupies the left-hand position in the causal relation. For CTA, the left-hand position is occupied by mental items within the agent, typically construed in terms of mental events (e.g., belief/desire pairs or (...) intentions). For the agent-causal theory, it is the agent herself (that is, a substance) which does the causing. Agent-causal theorists generally concede that some intentional actions involve causal relations that are best understood in eventcausal terms. Such intentional actions are "nonbasic," meaning that the agent does them by doing something else. But for any "basic" intentional action—behavior that, according to the agent-causal theorist, is caused directly by the agent—there is a causal relation between the agent, on the one hand, and the action, on the other, which is (i) primitive (not permitting of analysis) and (ii) irreducible to any other relation (including, importantly, the event-causal relation). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Sermon on the Mount and Moral Theology: A Virtue Perspective by William C. Mattison IIIRebekah EklundThe Sermon on the Mount and Moral Theology: A Virtue Perspective William C. Mattison III NEW YORK: CAMBRIDGE UNIVERSITY PRESS, 2017. 290 pp. £75.00Undergirding this book is a principle from the Catechism of the Catholic Church: the "analogy of faith" or "the coherence of the truths of faith among themselves" (241). the (...) "truths of faith" under consideration are Matthew's sermon on the Mount (sM) and the virtue ethics of thomas aquinas. Mattison aims to restore the sM to a more prominent place in Catholic moral theology by demonstrating the convergence between the teachings of the sM and thomistic virtue ethics.In this endeavor, the book largely succeeds, even if it occasionally over-reaches—that is, the sM is always shown to be in perfect harmony with thomas's teachings on virtue ethics, in which some readers might see points of tension. For example, Mattison uses thomistic action theory to argue that the beatitudes (Mt 5:3–12) and the sM's concluding exhortations (Mt 7:13–29) both demonstrate an "intrinsic relationship" between action and eternal reward; that is, the "qualifying condition" (e.g., meekness) is itself constitutive of happiness and is thus an activity that continues in eternal life (22–25, 209, 221). Purity of heart works well in this framework, but Mattison struggles to make mourning fit. the thomistic lens determines the sense of the text: Whatever mourning is, it is an activity that must persist in heaven, limiting the options for interpretation.Mattison also aligns the seven virtues—faith, hope, love, prudence, justice, temperance, and fortitude—with the seven beatitudes (following augustine's reduction of the beatitudes from eight to seven), with the seven petitions of the Lord's Prayer, and with sections of the sM as a whole. these latter, broad pairings are not always easy to find. Mattison matches the beatitudes with the virtue of faith, and the six antitheses with the virtues of temperance and fortitude. the virtue of love pairs with Matthew 6:1–6, 16–18 (teachings on prayer, alms-giving, and fasting, sans the Lord's Prayer); prudence, with Matthew 6:19–34 (worry and money); justice, with Matthew 7:1–12 (judging, asking, the golden rule); and hope, with Matthew 7:13–29 (concluding warnings and exhortations).similarly, a virtue is assigned to each beatitude (47) and to each petition of the Lord's Prayer (252). In the case of the Lord's Prayer, Mattison insists on a particular order of the virtues, following aquinas's ordering (but reversing [End Page 207] temperance and fortitude). But he does not use the same order of virtues for the Beatitudes or for the broader alignments with the whole SM (the orders are completely different for all three lists), raising the question of why Aquinas's order matters for one set but not for the others.Mattison's alignments show both his indebtedness to patristic and medieval tradition and his innovation. Medieval commentators commonly matched sets of sevens (Beatitudes, virtues, vices, gifts of the Spirit), but (rather remarkably) none of them ever appears to have understood the seven petitions of the Lord's Prayer as requests for the seven virtues, as Mattison does. Likewise, Mattison's alignment of the Beatitudes with the virtues follows the practice but not the substance of previous lists; his pairings match neither Ambrose's nor Aquinas's. I would have found a discussion of the differences helpful.The question is whether Mattison's alignments are fruitful or merely forced, and here readers may find the results to be mixed. Some are illuminating, such as the vice of presumption in relation to Matthew 7:21–23; others, such as the alignment of the six antitheses with the seven sacraments, "appear a bit of a 'stretch,'" as even Mattison admits (110).Overall, scholars and graduate students interested in Thomistic virtue ethics, and in the relationship between scripture and Catholic moral theology, will find much food for thought here.Rebekah EklundLoyola University MarylandCopyright © 2018 Society of Christian Ethics... (shrink)

Genomics is increasingly becoming an integral component of health research and clinical care. The perceived difficulties associated with genetic research involving Aboriginal and Torres Strait Islander people mean that they have largely been excluded as research participants. This limits the applicability of research findings for Aboriginal and Torres Strait Islander patients. Emergent use of genomic technologies and personalised medicine therefore risk contributing to an increase in existing health disparities unless urgent action is taken. To allow the potential benefits of genomics (...) to be more equitably distributed, and minimise potential harms, we recommend five actions: ensure diversity of participants by implementing appropriate protocols at the study design stage; target diseases that disproportionately affect disadvantaged groups; prioritise capacity building to promote Indigenous leadership across research professions; develop resources for consenting patients or participants from different cultural and linguistic backgrounds; and integrate awareness of issues relating to Indigenous people into the governance structures, formal reviews, data collection protocols and analytical pipelines of health services and research projects. (shrink)

The word ‘dignity’ may be used in a presentational sense, for example, one might say “she presents herself with dignity”, or in a social sense, for example, one might say “she fulfilled her duty with dignity, or honour.” However, in this paper I will not be using ‘dignity’ in either of these senses. Rather, the sense of dignity I will be concerned with is one that is related to ideas about the value or worth of a being. This latter sense (...) of dignity has a long history, and tends to be a concept that is thought to be applicable to human animals only, and more specifically to human persons—moral agents, capable of rationality, of directing their own lives, and of formulating... (shrink)

Increasing ethical attention and debate is focusing on whether individuals who take part in clinical trials should be given access to post-trial care. However, the main focus of this debate has been upon drug trials undertaken in low-income settings. To broaden this debate, we report findings from interviews with individuals (n = 24) who participated in a clinical trial of a closed-loop system, which is a medical device under development for people with type 1 diabetes that automatically adjusts blood glucose (...) to help keep it within clinically recommended ranges. Individuals were recruited from UK sites and interviewed following trial close-out, at which point the closed-loop had been withdrawn. While individuals were stoical and accepting of the requirement to return the closed-loop, they also conveyed varying degrees of distress. Many described having relaxed diabetes management practices while using the closed-loop and having become deskilled as a consequence, which made reverting back to pre-trial regimens challenging. Participants also described unanticipated consequences arising from using a closed-loop. As well as deskilling, these included experiencing psychological and emotional benefits that could not be sustained after the closed-loop had been withdrawn and participants reevaluating their pre- and post-trial life in light of having used a closed-loop and now perceiving this life much more negatively. Participants also voiced frustrations about experiencing better blood glucose control using a closed-loop and then having to revert to using what they now saw as antiquated and imprecise self-management tools. We use these findings to argue that ethical debates about post-trial provisioning need to be broadened to consider potential psychological and emotional harms, and not just clinical harms, that may result from withdrawal of investigated treatments. We also suggest that individuals may benefit from information about potential nonclinical harms to help make informed decisions about trial participation. (shrink)

In articulating the protection-inclusion dilemma, Friesen et al. (2023) identify an important issue facing institutional review boards (IRBs) and elucidate historical factors contributing to its de...

Interest in ethical leadership from academics and practitioners has grown enormously in recent years. This article addresses this literature through a framework that identifies three interlocking questions. First, who are ethical leaders and what are their characteristics? Second, how do ethical leaders do what they do? Third, why do leaders do as they do and what are the outcomes of ethical leadership? Different dimensions to ethical leadership are examined and presented as three interlocking circles; Virtues, Purposes and Practices. This framework (...) presents an integrated approach to ethical leadership and argues that future research take this holistic framework and apply it to different sectors or contexts. (shrink)

Western metaphysics has long privileged solidity, presence, fixity, and substance, over the fluid, moving, intangible, and diffuse, that is, over water.1 Emmanuel Levinas noted that Western philosophy seems so incapable of thinking the liquid, moving, and dispersed, that even when we try, we only reduce the elemental to a multiplicity of solids.2 The problem, he concludes, is that water and other elements are "content without form," denying our metaphysical preferences for solidity and fixed shape, even as they are not mere (...) absence or nothingness.3 And still the elemental is our home, our condition of being.Luce Irigaray further notes a "historical lag in... (shrink)

Although rationalization about one's own beliefs and actions can improve an individual's future decisions, beliefs can provide other benefits unrelated to their epistemic truth value, such as group cohesion and identity. A model of resource-rational cognition that accounts for these benefits may explain unexpected and seemingly irrational thought patterns, such as belief polarization.

Despite emerging attention to Indigenous philosophies both within and outside of feminism, Indigenous logics remain relatively underexplored and underappreciated. By amplifying the voices of recent Indigenous philosophies and literatures, I seek to demonstrate that Indigenous logic is a crucial aspect of Indigenous resurgence as well as political and ethical resistance. Indigenous philosophies provide alternatives to the colonial, masculinist tendencies of classical logic in the form of paraconsistent—many-valued—logics. Specifically, when Indigenous logics embrace the possibility of true contradictions, they highlight aspects of (...) the world rejected and ignored by classical logic and inspire a relational, decolonial imaginary. To demonstrate this, I look to biology, from which Indigenous logics are often explicitly excluded, and consider one problem that would benefit from an Indigenous, paraconsistent analysis: that of the biological individual. This article is an effort to expand the arenas in which allied feminists can responsibly take up and deploy these decolonial logics. (shrink)

The rubber hand paradigm is used to create the illusion of self-touch, by having the participant administer stimulation to a prosthetic hand while the Examiner, with an identical stimulus , administers stimulation to the participant’s hand. With synchronous stimulation, participants experience the compelling illusion that they are touching their own hand. In the current study, the robustness of this illusion was assessed using incongruent stimuli. The participant used the index finger of the right hand to administer stimulation to a prosthetic (...) hand while the Examiner used a paintbrush to administer stimulation to the participant’s left hand. The results indicate that this violation of tactile expectations does not diminish the illusion of self-touch. Participants experienced the illusion despite the use of incongruent stimuli, both when vision was precluded and when visual feedback provided clear evidence of the tactile mismatch. (shrink)

My article does two things: 1) tracks Derrida’s claim that biopolitical and sovereign power use species taxonomies to performatively depoliticize and ignore the reciprocity of creaturely perspectives; and 2) argues Derrida makes possible a deconstruction of species, and demonstrates its necessity for better political futures. To do this, I follow Derrida’s criticism of autopsic logics and the circularity of metaphysics and zoology, and his affirmation of embodied singularity. Finally, I start and end with analyses of cetacean suicide: by privileging how (...) others see themselves and us over our perspective of them, Derrida challenges what counts as political and who decides. (shrink)

Most philosophers concede that one can properly be held morally responsible for intentionally omitting to do something. If one maintains that omissions are actions (negative actions, perhaps), then assuming the requisite conditions regarding voluntariness are met, one can tell a familiar story about how/why this is. In particular, causal theorists can explain the etiology of an intentional omission in causal terms. However, if one denies that omissions are actions of any kind, then the familiar story is no longer available. Some (...) have suggested that this poses a special problem for causal theorists of action. I argue that it does not and, even more interestingly, that it renders a more nuanced understanding of voluntariness (since it no longer applies strictly to actions) and moral responsibility (since you might be to blame, but not for anything you’ve done). (shrink)

My subject is two fragments of rhetorical commentary that appear both in an anonymous manuscript collection of quotations ‘From Longinus’ and in Photius' Bibliotheca. My purpose is to clarify some observations that have been made on them by modern scholars and thus offer a correction or two. The collection of separate quotations labelled κ τν Λογγνου in Laurentianus 24, Plut. 58, was given its title by a later hand different from that of the writer of the original. The grounds for (...) that mistaken heading were that the name ‘Longinus’ appears in the second of the fragments. Aristotle and Theophrastus, however, are cited in other quotations, and most are anonymous, with as yet no particular resemblance found to wording in other rhetorical literature. Each begins with the word τι. All are general remarks on subjects such as rhetorical tropes, style, and different types of speeches. They are, in effect, scholia without a text. (shrink)

BackgroundAn increasing number of studies utilize intracranial electrophysiology in human subjects to advance basic neuroscience knowledge. However, the use of neurosurgical patients as human research subjects raises important ethical considerations, particularly regarding informed consent and undue influence, as well as subjects’ motivations for participation. Yet a thorough empirical examination of these issues in a participant population has been lacking. The present study therefore aimed to empirically investigate ethical concerns regarding informed consent and voluntariness in Parkinson’s disease patients undergoing deep brain (...) stimulator (DBS) placement who participated in an intraoperative neuroscience study.MethodsTwo semi-structured 30-minute interviews were conducted preoperatively and postoperatively via telephone. Interviews assessed participants’ motivations for participation in the parent intraoperative study, recall of information presented during the informed consent process, and participants’ postoperative reflections on the research study.ResultsTwenty-two participants (mean age = 60.9) completed preoperative interviews at a mean of 7.8 days following informed consent and a mean of 5.2 days prior to DBS surgery. Twenty participants completed postoperative interviews at a mean of 5 weeks following surgery. All participants cited altruism or advancing medical science as “very important” or “important” in their decision to participate in the study. Only 22.7% (n = 5) correctly recalled one of the two risks of the study. Correct recall of other aspects of the informed consent was poor (36.4% for study purpose; 50.0% for study protocol; 36.4% for study benefits). All correctly understood that the study would not confer a direct therapeutic benefit to them.ConclusionEven though research coordinators were properly trained and the informed consent was administered according to protocol, participants demonstrated poor retention of study information. While intraoperative studies that aim to advance neuroscience knowledge represent a unique opportunity to gain fundamental scientific knowledge, improved standards for the informed consent process can help facilitate their ethical implementation. (shrink)

This article reflects upon the state of the philosophical profession vis‐à‐vis a close reading of the hoax perpetrated against the International Journal of Badiou Studies in 2016. This hoax is not a subversive act of disciplinary criticism (as the hoaxers contend). Rather, it is a poorly disguised attempt to enforce a partisan and myopic conception of philosophy and to delegitimize an entire subfield of philosophical production—namely, continental philosophy. The hoax is symptomatic of a deeper problem that plagues the profession today: (...) the willingness exhibited by many philosophers to police the boundaries of the discipline by engaging in what we call “acts of force.” The prevalence of acts of force demonstrates that professional philosophy is shaped not only by the giving and taking of reasons but also by shopworn disciplinary tribalisms (for example, continental versus analytic) and asymmetrical power relations involving agents with unequal amounts of social, professional, and philosophical capital. (shrink)

Unlike many theories of the self found in Western philosophy, Maria Lugones and Mariana Ortega argue that subjectivity is multiplicitous in ways that defy the either/or logic of colonial Western thought. They also center liminal subjects, take embodiment seriously, and position multiplicitous subjects as always already in the borderlands. Their accounts of multiplicity are grounded in their lived experiences. Nevertheless, Lugones and Ortega disagree on the ontological and existential statuses of the multiplicitous self. While Lugones defends ontological pluralism and the (...) discontinuity of experience that dissolves any unified "I," Ortega defends existential pluralism and the continuity of experience, retaining an... (shrink)

Holistic perception is an antidote to the subject–object divide, a divide that leads to a mechanistic understanding of the world and can see human beings only in terms of parts, without a robust articulation of wholeness. In this piece, I argue that philosopher of science Henri Bortoft offers an empirically grounded theory, based on consciousness studies, which recasts the problem of the many and the one, offering insight into just such a holistic perception. I further argue that Samuel Taylor Coleridge's (...) philosophy of unity and multiplicity agrees in many respects with that of Bortoft. However, Coleridge draws further implications of his philosophy for Trinitarian theology. I will argue, in line with Bortoft and Coleridge, that perception is a hinge point in this discussion, allowing the move between the discussion of wholeness, subjectivity, and identity. I conclude that a holistic perceptual shift reconstitutes the human person in a way that is theologically significant, especially with respect to Christian Trinitarian doctrine. (shrink)

Although it is common for interpreters of Aristotle's De Anima to treat the soul as a specially related set of powers of capacities, I argue against this view on the grounds that the plausible options for reconciling the claim that the soul is a set of powers with Aristotle's repeated claim that the soul is an actuality cannot be unsuccessful. Moreover, I argue that there are good reasons to be wary of attributing to Aristotle the view that the soul is (...) a set of powers because this claim conflicts with several of his metaphysical commitments, most importantly his claims about form and substance. I argue that although there are passages in the De Anima in which Aristotle discusses the soul in terms of its powers or capacities, these discussions do not establish that the soul is a set of capacities. (shrink)

There is strong theoretical support for a relationship between various characteristics of religiousness and attitudes towards business ethics. This paper examines three frequently- studied dimensions of religiousness (fundamentalism, conservatism, and intrinsic religiousness) and their ability to predict students' willingness to behave unethically. Because prior research indicated a possible relationship between the religious affiliation of an institution and its members' ethical orientation, we studied students at universities with three different types of religious affiliation: evangelical, Catholic, and none.Results of the study lend (...) support to a negative relationship between the above-mentioned dimensions of religiousness and willingness to behave unethically. In addition, students at the Evangelical university were far less willing to engage in unethical behavior than were students at either the Catholic or the unaffiliated institutions. (shrink)

Pietraszewski contends that group representations that rely on a “containment metaphor” fail to adequately capture phenomena of group dynamics such as shifts in allegiances. We argue, in contrast, that social categories allow for computationally efficient, richly structured, and flexible group representations that explain some of the most intriguing aspects of social group behaviour.

This work traces the development of Western educational ideas from the Greek society of Socrates, Plato and Aristotle, to the ideas and ideologies behind some of the controversial issues in education today. The authors avoid the traditional "great thinkers" approach, and instead try to relate educational ideas to the political, social and economic development of the times, covering Greece and Rome, early Christianity, the Renaissance, the religious conflicts of the 15th and 16th centuries, the Enlightenment in the 18th century, and (...) Romanticism, as well as more familiar political issues in the 19th and 20th centuries. The book concludes with a brief discussion of the problem of values and education in the 21st century. The authors reject extreme versions of postmodernist thinking, and reassert the view that values and an expression of priorities within value systems are an essential aspect of educational planning at any time. (shrink)

Abstract The concepts of consciousness and the unconscious have been problematic for cognitive science. This paper is an attempt to determine if artistic and, especially, scientific creativity, taken as a paradigm of cognitive activity, can be explained without recourse to the concept of the unconscious. It opens with a description of creative experience, guided by the works of Arthur Koestler and Abraham Pais and illustrated by anecdotes from the history of science. It then offers a summary and critique of the (...) classical Freudian account of creativity. Next, adopting the perspective of connectionism or parallel distributed processing, the paper proceeds to examine the possibility of creative insight in neural networks. It closes with some observations on the brain/mind problem and with remarks on the necessity and usefulness of the unconscious as an explanatory construct. (shrink)

Organized around the central concept of struggle, this paper is an introduction to the later thought of the Czech phenomenologist Jan Patočka (1907–1977), with attention to the circumstances of his life. The first section of the paper presents Patočka’s description of the “three movements” of human existence, with emphasis upon the second, the movement of defense, work, and survival. The second section examines his later conception of philosophy, where he reprised elements of classical Greek thought (the Heraclitean notion of polemos (...) and the Socratic notion of “care of the soul”) for their relevance in the modern world. (shrink)

This book concentrates on Nietzsche's major legacy as a philosopher.