Einstein, in his “Zur Elektrodynamik bewegter Körper”, gave a physical (operational) meaning to “time” of a remote event in describing “motion” by introducing the concept of “synchronous stationary clocks located at different places”. But with regard to “place” in describing motion, he assumed without analysis the concept of a system of co-ordinates.In the present paper, we propose a way of giving physical (operational) meaning to the concepts of “place” and “co-ordinate system”, and show how the observer can define both the (...) place and time of a remote event. Following Einstein, we consider another system “in uniform motion of translation relatively to the former”. Without assuming “the properties of homogeneity which we attribute to space and time”, we show that the definitions of space and time in the two systems are linearly related. We deduce some novel consequences of our approach regarding faster-than-light observers and particles, “one-way” and “two-way” velocities of light, symmetry, the “group property” of inertial reference frames, length contraction and time dilatation, and the “twin paradox”. Finally, we point out a flaw in Einstein’s argument in the “Electrodynamical Part” of his paper and show that the Lorentz force formula and Einstein’s formula for transformation of field quantities are mutually consistent. We show that for faster-than-light bodies, a simple modification of Planck’s formula for mass suffices. (Except for the reference to Planck’s formula, we restrict ourselves to Physics of 1905.). (shrink)

Since the middle of the 20th century there has been a significant debate about the attribution of capacities of living systems, particularly humans, to technological artefacts, especially computers—from Turing’s opening gambit, to subsequent considerations of artificial intelligence, to recent claims about artificial life. Some now argue that the capacities of future technologies will ultimately make it impossible to draw any meaningful distinctions between humans and machines. Such issues center on what sense, if any, it makes to claim that gadgets can (...) actually think, feel, act, live, etc. I outline this debate and offer a critique of its persistent polarization. I characterize two of the debate’s major camps (associated roughly with Turing and Searle); argue that the debate’s structure (including key assumptions inherent to each camp) precludes resolution; and, contend that some central clashes within the debate actually stem from an inadequately drawn distinction between claims about the capacities of artifacts and claims about the proper criteria for assessing such attributions. I offer a different perspective in which I: challenge some central elements of the debate that contribute to its perennially irresolvable state; hold that the debate needs to be placed more squarely in sync with how we in fact treat the attribution of such capacities to humans themselves; and, offer (unlike the other two camps) a foothold for making moral assessments of such proposed technologies. (shrink)

The relationship between place and remembering has been a long-standing matter of phenomenological concern. The role of the 'lived body' in mediating acts of remembering in context is clearly crucial. In this paper we contribute to an 'expanded view of memory' by describing how remembering difficult or problematic events -- 'vital memories' -- draws upon inter-subjective and inter-objective relations. We discuss two conceptual tools that provide an analytic framework -- the concept of 'life space' drawn from Kurt Lewin and the (...) idea of the 'setting specificity' of remembering. From this perspective we can see that the 'lived body' does not constitute a singular unity but rather a 'plurality' of potential bodies that have 'operative solidarity' with the material relations in which they are constituted. Drawing on the work of Eduardo Viveiros de Castro, we argue that 'body memories' need to be analysed from within the embodied material-relational perspective wherein they are afforded. (shrink)

Background: The offer of aggregate study results to research participants following study completion is increasingly accepted as a means of demonstrating greater respect for participants. The attitudes of research ethics board chairs towards this practice, although integral to policy development, are unknown.Objectives: To determine the attitudes of REB chairs and the practices of REBs with respect to disclosure of results to research participants.Design: A postal questionnaire was distributed to the chairs of English-language university-based REBs in Canada. In total, 88 REB (...) chairs were eligible. The questionnaire examined respondents’ attitudes towards offering participants completed study results, methods for delivering this information, and barriers to disclosing results.Findings: The response rate was 89.8%. Chairs were highly supportive of offering results to research participants. Only 19.5% of chairs responded that a policy or guideline that governed the return of research results to participants existed at their institution. Most chairs supported the idea of their REB instituting a set of guidelines recommending that researchers offer results to participants in a lay format. Chairs identified the major impediments to the implementation of programmes offering to return results to participants as being financial cost and retaining contact with research participants .Conclusions: University-based REB chairs overwhelmingly support the offer of research results to participants. This is incongruent with the frequent lack of existing REB guidelines recommending this practice. REBs should support guidelines that diminish identified barriers and promote consistency in offering to return results. (shrink)

An investigation into some of the literary features of the book of Malachi reveals that each unit is structured in a twofold way. The macrostructure of the book also shows that the book can be divided into two parts. The results of this investigation strengthens the recent trend in the research of Malachi that it is unlikely that the book underwent an extensive redactional process over a period of time and that it is rather more likely that the book was (...) written in a relatively short period of time. (shrink)

Published within weeks of Charles Darwin's Origin of Species, Isabelle Duncan's Pre-Adamite Man (1860) is the first full-length treatment of preadamism by an evangelical. Intended as a reconciliation of Genesis and geology, Duncan's work gained immediacy when it was published shortly after the September 1859 revelations that men had walked among the mammoths. Written in the tradition of evangelical 'Christian philosophy', Pre-Adamite Man deploys innovative biblical hermeneutics and recent trends in geology to set out both a biblical preadamite theory, and (...) an unorthodox angelology. Duncan responded to contemporary secular interpretations of geology by pushing evangelical concordist strategies to new frontiers, filling out an acceptance of an ancient earth with new biblically informed catastrophist proposals and extensions of salvation history, while simultaneously retaining a firm commitment to plenary inspiration. The product is a highly readable book that operates both as an accessible treatment of geology and a theological discourse. Running through six printings between 1860 and 1866, the book was reviewed by many of the period's leading journals and created a minor controversy among evangelicals. This study both brings to life this previously neglected episode in scriptural geology, and adds to recent work on Victorian popular science writing. (shrink)

Eupolis’ fragmentary Demes has traditionally been placed in 412 bc, after the failure of the Sicilian Expedition but before the oligarchic coup of 411. Ian Storey has recently argued that the play belongs instead in 417 or perhaps 416 bc, while Mario Telò and Leone Porciani put it in 410 bc. This article demonstrates that both alternative dates face decisive objections, and suggests that Demes is better kept in 412 bc. I then briefly consider the role of late 5th-century Athenian (...) “political” comedy generally, and in particular the sort of popular sentiment that Eupolis’ comedy must have been exploiting or echoing when it was conceived in the first half of 413. (shrink)