In this paper we examine some of the economic and ethical consequences of different credit market regulations, including usury laws, complete prohibition of interest and providing ease to the borrower upon default. The references to these credit market regulations can be found in many religious and moral philosophy texts. We first examine the effectiveness of these regulations in deterring exploitative lending by developing a model that shows lending can be regulated through either act-based or harm-based regulations. We show that act-based (...) regulations which comprise usury laws and complete prohibition of interest deter lenders more than harm-based regulations which constitute bankruptcy laws. We then analyze that while the regulations may deter certain forms of lending behavior, they may also create certain externalities by contributing towards inequity and societal risk. We propose that a regulator’s choice of implementing credit market regulations maybe dependent on her ethical commitment towards growth and reduction of inequity. We suggest the usury laws are more ethical than bankruptcy laws; however, discouraging the use of debt contracts through prohibition of interest and encouraging the use of risk sharing contracts maybe the most ethical way to regulate the credit markets. (shrink)

This paper examines the ethical foundations of the Islamic financial industry which is strongly criticized for its similarity with conventional finance. In this paper, we argue that this criticism is based on the consequentialist reasoning. The deontological considerations are largely ignored when the focus is on aggregate returns and associated product features. We build an economic model which allows us to examine the implementation of deontological rules in the Islamic financial products along with examining their consequences. We show that the (...) market forces may cause the returns and the attributes of Islamic financial products to converge with conventional finance even though the industry may be adhering to the Islamic deontological rules. We build a model to show that there may exist ‘Epsilon States’ where the deontological rules are followed by the Islamic finance industry, but their impact is not significant. We argue that the source of these ‘Epsilon States’ could be either moral uncertainty or costly monitoring. The presence of these ‘Epsilon States’ enable Islamic financial institutions with weak ethical commitments to create financial products where the deontological rules are followed, but their impact remains insignificant. (shrink)

Following Chalmers, I take the most promising response to the meta-problem to be a realizationist one on which (roughly) consciousness plays a role in realizing the processes that explain why we think that there is a hard problem of consciousness. I favour an interactionist dualist version of realizationism on which experiences are non-physical states that non-redundantly cause problem judgments. This view is subject to the challenges of specifying laws that would enable experiences to cause problem judgments and of explaining why (...) it's not a lucky coincidence that experiences' causal and rational powers converge on problem judgments. I propose a strategy for solving the meta-problem and meeting these challenges. According to it, a fundamental teleological law operates on normative features of experiences in ways that bias experiences towards causing effects that they rationalize, including problem judgments. I conclude by applying the strategy to other luck-avoidance challenges. (shrink)

Developing countries have recently experienced a burgeoning of small-scale individual entrepreneurs (SIEs) – who range from petty traders to personal service workers like small street vendors, barbers and owners of small shops – as a result of market-based reforms, rapid urbanisation, unemployment, landlessness and poverty. While SIEs form a major part of the informal workforce in developing countries and contribute significantly to economic growth, their potential is being undermined when they engage in irresponsible and deceptive business practices such as overpricing, (...) sale of underweight or substandard products, or attempts to hoard goods, to name a few. Despite the growing interest in corporate social responsibility (CSR) initiatives of small businesses in developing countries, the SIEs have received almost no attention. To address this void in the literature, we explore the reasons for the less than optimal level of social responsibility demonstrated by some SIEs in developing countries. We do so by drawing upon the existing literature to develop a comprehensive framework of social responsibility of SIEs highlighting their unique characteristics and the different contextual factors that they encounter in developing countries. Based on this framework, we then present a set of propositions specifying the influence of these contextual factors such as business environment, cultural traditions, socio-economic conditions, and both international and domestic pressures on the business practices of SIEs. The framework offers an explanation for the lack of responsible entrepreneurship of SIEs and has important implications for promoting sustainable business practices in developing countries where businesses are striving hard to survive and compete. (shrink)

Though not myself a physicalist, I develop a new argument against antiphysicalist positions that are motivated by zombie arguments. I first identify four general features of phenomenal states that are candidates for non-physical types; these are used to generate different types of zombie. I distinguish two antiphysicalist positions: strict dualism, which posits exactly one general non-physical type, and pluralism, which posits more than one such type. It turns out that zombie arguments threaten strict dualism and some pluralist positions as much (...) as they threaten physicalism—indeed, more so, since such positions need zombies to motivate them as alternatives to physicalism—and that the only pluralist position that escapes zombie arguments has a radically inflated ontology. (shrink)

Respect for Autonomy has been a mainstay of medical ethics since its enshrinement as one of the four principles of biomedical ethics by Beauchamp and Childress’ in the late 1970s. This paper traces the development of this modern concept from Antiquity to the present day, paying attention to its Enlightenment origins in Kant and Rousseau. The rapid C20th developments of bioethics and RFA are then considered in the context of the post-war period and American socio-political thought. The validity and utility (...) of the RFA are discussed in light of this philosophical-historical account. It is concluded that it is not necessary to embrace an ethic of autonomy in order to guard patients from coercion or paternalism, and that, on the contrary, the dominance of autonomy threatens to undermine those very things which have helped doctors come to view and respect their patients as persons. (shrink)

While it is widely agreed that Hegel’s philosophy is a philosophy of freedom, the significance and scope of Hegel’s theory of freedom is disputed. Most scholarly work on this topic has been devoted to the socio-political philosophy of the Philosophy of Right. But Hegel also speaks of freedom in a way which extends beyond the concerns of his socio-political thought. This dissertation demonstrates how Hegel’s theory of freedom is more fully grasped when it is understood as a comprehensive philosophy which (...) also involves an ontology (a logic of being) and a phenomenology (a direct experience of this logic). The free state which Hegel outlines in the Philosophy of Right is still only a limited manifestation of a freedom which also pervades other aspects of human experience. A way of thinking which is “free” (in the sense that it does not restrict itself by assuming false methodological limitations) is itself essential to our capacity for rational self-determination. Moreover, this “speculative” perspective has only been achieved through the gradual cultivation (Bildung) of the free personality throughout history. -/- This dissertation therefore investigates why Hegel thinks that freedom is at issue in abstract philosophical thought (in his logical works) as well as in concrete historical phenomena (in the Phenomenology of Spirit). This logic and appearance of freedom explicates Hegel’s statement in the Preface of the Phenomenology that the absolute is not only substance, but also subject. Having shown that both the ancient freedom of the “social substance” and the modern freedom of the “pure I” are untenable on their own terms, Hegel advances a logical and phenomenological theory of freedom in which these one-sided truths are reconciled with each other. The “substantial subject” of Hegelian freedom more fully actualizes the purely subjective freedom of the Enlightenment, enabling true individual self-determination. Freedom appears not just as the right to make arbitrary choices, but as substantial thought and conviction. (shrink)

This study provides insights on sector-specific characteristics, challenges and issues that affect corporate responsibility in relation to ethnicity and gender on arts boards. Using stakeholder theory, the study explores how arts board composition sets the scene for dynamics that affect CR. Data analysis is based on interviews with 92 board members and stakeholders sitting on 66 arts boards in Australia. Results suggest that the dynamism of gender and ethnic diversity on arts boards makes them responsive to CR; however, their presence (...) does not always lead to CR. For diverse boards to lead to CR, our findings indicate the significance of board member attributes of passion, skill and capability of developing networks, irrespective of gender and ethnicity. The article advances understanding of the implications and relevance of ethnic and gender diversity on non-profit boards and contributes to an important yet under-researched body of literature. (shrink)

Dualism holds that some mental events are fundamental and non-physical. I develop a prima facie plausible causal argument for dualism. The argument has several significant implications. First, it constitutes a new way of arguing for dualism. Second, it provides dualists with a parity response to causal arguments for physicalism. Third, it transforms the dialectical role of epiphenomenalism. Fourth, it refutes the view that causal considerations prima facie support physicalism but not dualism. After developing the causal argument for dualism and drawing (...) out these implications, I subject the argument to a battery of objections. Some prompt revisions to the argument. Others reveal limitations in scope. It falls out of the discussion that the causal argument for dualism is best used against physicalism as a keystone in a divide and conquer strategy. (shrink)

Hoping to bring some objectivity to the debate, Ben-Moshe has argued that conscientious objection in medicine should be accommodated based on its concordance with the ‘impartial spectator’, a metaphor for conscience drawn from the writings of Adam Smith. This response finds fault with this account on two fronts: first, that its claim to objectivity is unsubstantiated; second, that it implicitly relies on moral absolutes, despite claiming that conscience is a social construct, thereby calling its coherence and claims into question. Briefly, (...) a traditional account of conscience is then described, before ending with a related thesis for future discussion. (shrink)

Experiences tend to be followed by states for which they provide normative reasons. Such harmonious correlations cry out for explanation. Theories that answer or diminish these cries thereby achieve an advantage over theories that do neither. I argue that the main lines of response to these cries that are available to biological theorists—theorists who hold (roughly) that conscious subjects are generally biological entities—are problematic. And I argue that panpsychism—which holds (roughly) that conscious subjects are ubiquitous in nature—provides an attractive response (...) to these explanatory cries. Taken together, these considerations underwrite a kind of ‘psychophysical fine-tuning’ argument in support of panpsychism, one that is reminiscent of cosmological fine-tuning arguments in favor of multiverse hypotheses. (shrink)

Cicero’s "Academica" offers a particularly rich demonstration of how the unhappy dialectic between stoicism and skepticism engages Roman historical self-consciousness. The Hegelian thesis of philosophy as mediated through historical development is given a clear articulation in the “derivative” Romans, precisely through their reception of a tradition, their experience of philosophy as inseparable from the self-consciousness of historical relation. The dispute happening in the "Academica" between a dogmatic stoicism and academic skepticism thus directly echoes the problems of contemporary 21st century philosophy (...) insofar as the structures of the unhappy consciousness endure in the “academic” give and take between the authority of received doctrine (say, of mainstream post-classical analytic philosophy) and their subversion in skeptical critique. (shrink)

Räsänen has attempted to make a moral case for permitting some people to change their legal age: if someone considers that their chronological age does not correspond to their emotional age or biological age, and they face age-based discrimination as a result, they may change the legal record of their age. This response considers some of the problems with Räsänen’s paper, including its reliance on equivocation. It concludes that what is billed as a moral argument turns out to be a (...) conflicted case for deception which relies on a nihilistic outlook on reality. (shrink)

This paper defends the view that discovering that our universe is fine-tuned should make us more confident that other universes exist. My defense exploits a distinction between ideal and non-ideal evidential support. I use that distinction in concert with a simple model to disarm the most influential objection—the this-universe objection—to the view that fine-tuning supports the existence of other universes. However, the simple model fails to capture some important features of our epistemic situation with respect to fine-tuning. To capture these (...) features, I introduce a more sophisticated model. I then use the more sophisticated model to show that, even once those complicating factors are taken into account, fine-tuning should boost our confidence in the existence of other universes. (shrink)

The pairing argument aims to demonstrate the impossibility of non-spatial objects (including minds) standing in causal relations. Its chief premises are (roughly) that causation requires pairing relations between causes and effects and that pairing relations require spatial relations. Critics have argued that the first claim suffers from counterexamples involving indeterministic causation. After briefly rehearsing the pairing argument and the objection from indeterministic causation, I offer two ways of revising the pairing argument to meet the objection from indeterministic causation.

Debate persists over the place of conscience in medicine. Some argue for the complete exclusion of conscientious objection, while others claim an absolute right of refusal. This paper proposes that claims of conscientious objection can and should be permitted if they concern kinds of actions which fall outside of the normative standard of medicine, which is the pursuit of health. Medical practice which meets this criterion we call medicine qua medicine. If conscientious refusal concerns something consonant with the health-restoring aims (...) of medicine, it entails a desertion of professional duty. If, however, it relates to something other than medicine qua medicine, it can rightly be refused. It thus becomes possible to test instances of conscientious objection to determine their validity, and thereby conserve both the principle of conscientious objection and define its scope. This test of conscience prevents arbitrary discrimination, and preserves doctors’ agency. It is a theoretical razor rooted in the pra... (shrink)

A passive brain–computer interface based upon functional near-infrared spectroscopy brain signals is used for earlier detection of human drowsiness during driving tasks. This BCI modality acquired hemodynamic signals of 13 healthy subjects from the right dorsolateral prefrontal cortex of the brain. Drowsiness activity is recorded using a continuous-wave fNIRS system and eight channels over the right DPFC. During the experiment, sleep-deprived subjects drove a vehicle in a driving simulator while their cerebral oxygen regulation state was continuously measured. Vector phase analysis (...) was used as a classifier to detect drowsiness state along with sleep stage-based threshold criteria. Extensive training and testing with various feature sets and classifiers are done to justify the adaptation of threshold criteria for any subject without requiring recalibration. Three statistical features along with six VPA features were used. The average accuracies for the five classifiers are 90.9% for discriminant analysis, 92.5% for support vector machines, 92.3% for nearest neighbors, 92.4% for both decision trees, and ensembles over all subjects’ data. Trajectory slopes of CORE vector magnitude and angle: m and m are the best-performing features, along with ensemble classifier with the highest accuracy of 95.3% and minimum computation time of 40 ms. The statistical significance of the results is validated with a p-value of less than 0.05. The proposed passive BCI scheme demonstrates a promising technique for online drowsiness detection using VPA along with sleep stage classification. (shrink)

This work scrutinizes different elements of a philosophical disagreement about the understanding of justice between John Rawls and Gerald Cohen. Rawls uses the original position device where representative members of society hypothetically meet to select the best principles for their social cooperation. More convincing seems Cohen s conceptual analysis method which proposes an unveiling of the concept of justice in order to judge what is just.".

Interactionists hold that minds are non-physical objects that interact with brains. The neural discernment problem for interactionism is that of explaining how non-physical minds produce behavior and cognition by exercising different causal powers over physiologically similar neurons. This paper sharpens the neural discernment problem and proposes two interactionist models of mind-brain interaction that solve it. One model avoids overdetermination while the other respects the causal closure of the physical domain.

In lieu of an abstract, here is a brief excerpt of the content:Limb-Loosening and the Care of History: Tracing a Motif in Vergil GEORGE SAAD the counter-voice of eros in epic While the Homeric world clearly underlies Vergil’s Aeneid, this Roman appropriation of Greek epic is not without complications. Vergil, taking the whole of history as his theme, develops a world subject to cosmic forces beyond the might and craft of Homeric heroes. To overcome enemies is no mean feat, (...) but how is the world itself overcome? How does the hero move history? Prior to writing the Aeneid, Vergil had already found this world-conquering power in amor and labor improbus,1 which conquer all things. Love and unrelenting toil always step beyond their limits. Unlike Achilles, they rage on after the bodies are buried. Always unsatisfied, they cut deeper than the superficial, personal manipulations of sword and stratagem. These forces reach beyond the satisfaction of any finite objective, encompassing and reshaping the entire world. As Vergil is more than an epic poet, the Aeneid transcends the presuppositions of Homeric epic. Against the wider horizon of world history, the epic form becomes the contingent expression of an outmoded worldview, one now seen from outside itself and suspended in comparison with other possible alternatives. And so, though Vergil sings of arms and the man, it is not at all clear that he means to exult the armed man. The ambiguity of Vergil’s commitments has been expressed in Adam Parry’s reading of Vergil as counterposing “two voices” in the Aeneid, 2 a main voice of Roman triumph and a counter -voice questioning the Roman imperial project. This counter -voice ties Vergil to genres outside of epic, genres with their arion 28.2 fall 2020 44 limb-loosening and the care of history own often opposing views of the human condition. Sappho offers one such critique of epic from the erotic perspective of lyric when she asks if any military pageantry could really be more beautiful than the object of her desire (Sappho LP 16). Though the sentiment comes from Greek lyric, it perfectly applies to the crisis of value-commitments Aeneas faces across his journey, most obviously (but not exclusively) in abandoning Dido for Roman glory. The conflicting voices Parry found within the Aeneid are thus analogous to the contrast between epic and lyric, between a view of the world as violence redeemed by public renown and a view of the world as love contained within personal intimacy. Even in Vergil’s most quintessentially epic moments, the deaths of great heroes, an echo of the lyrical voice is present. A formula repeated at the beginning and end of the epic—solvuntur frigore membra—describes the introductory surrender of Aeneas during the storm (Aen 1.92) as well as the concluding death of Turnus at Aeneas’ own hands (Aen 12.951). The hero and his rival both fall with their “limbs slack in a chill,”3 one in desperate supplication, the other in death. What exactly does this mean? Do the limbs seize up in a kind of terror, stiffening in rigor mortis as frigore would suggest? Or is the stress on the solvuntur, as the limbs loosen with a free sensuality evocative of lyrical eroticism? On the most basic physical level, solvere describes the body as somehow coming apart and losing its unified form, yet in these uses it also suggests the opposite, a rigid stiffening of the body. There is clearly more than a physical account intended in each of these expressions. Some deeper semantic sense unites the physical descriptions. Vergil is not entirely innovating with this expression, as Homer uses a similar phrase to describe the deaths of Patroclus and Hector (Il. 16.856–57; 22.68). I aim to demonstrate how this epic formula draws upon a literary tradition which supplies the wider semantic sense necessary to contextualize these passages in Vergil. The epic poets are relying upon a George Saad 45 long-standing motif to describe the loosening of boundaries between individual and world in a moment of bittersweet release. While this motif arises throughout Greek literature, it is especially characteristic of lyric. The loosening of the limbs becomes especially conspicuous in Vergil because this... (shrink)

This brief and remarkably inexpensive book by the distinguished Professor Maehle of Durham University is composed of five detailed studies of aspects of nineteenth and twentieth century British med...

Some physical theories predict that almost all brains in the universe are Boltzmann brains, i.e. short-lived disembodied brains that are accidentally assembled as a result of thermodynamic or quantum fluctuations. Physicists and philosophers of physics widely regard this proliferation as unacceptable, and so take its prediction as a basis for rejecting these theories. But the putatively unacceptable consequences of this prediction follow only given certain philosophical assumptions. This paper develops a strategy for shielding physical theorizing from the threat of Boltzmann (...) brains. The strategy appeals to a form of phenomenal externalism about the physical basis of consciousness. Given that form of phenomenal externalism, the proliferation of Boltzmann brains turns out to be benign. While the strategy faces a psychophysical fine-tuning problem, it both alleviates cosmological fine-tuning concerns that attend physics-based solutions to Boltzmann brain problems and pays explanatory dividends in connection with time’s arrow. (shrink)

In her paper ‘Cosmetic surgery and conscientious objection’, Minerva rightly identifies cosmetic surgery as an interesting test case for the question of conscientious objection in medicine. Her treatment of this important subject, however, seems problematic. It is argued that Minerva's suggestion that a doctor has a prima facie duty to satisfy patient preferences even against his better clinical judgment, which we call Patient Preference Absolutism, must be regarded with scepticism. This is because it overlooks an important distinction regarding autonomy's meaning (...) and place in clinical practice, and it makes obsolete the important concepts of expert clinical judgment and beneficence. Finally, we discuss two ideas which emerge from consideration of cosmetic surgery in relation to conscientious objection. These are the possible analogy between clinical judgment and conscientious objection, and the possible role the goals of medicine can play in defining the scope of conscientious objection. (shrink)

Dualism holds that experiences are non-physical states that exist alongside physical states. Dualism leads to the postulation of psychophysical laws that generate experiences by operating on certain sorts of physical states. What sorts of physical states? To the limited extent that dualists have addressed this question, they have tended to favor a brain-based approach that locates the physical basis of experience in the head. In contrast, this paper develops an argument for a form of dualism on which experience has a (...) physical basis that reaches out into the world. Specifically, the argument uses a puzzle about spatial experience to support a theory I call _tracking dualism_. On tracking dualism, a psychophysical law generates experiences by operating on complex physical states that involve both brain states and tracking relations that they bear to features of the environment. To develop the argument, I discuss tracking dualism alongside its more familiar physicalist counterpart, the tracking intentionalist theory associated with Dretske, Lycan, and Tye. I conclude by outlining a tracking dualist research agenda. (shrink)

A causal argument for physicalism is widely held to pose a problem for dualism. This view has an unobvious presupposition, namely that the causal closure of the physical has a special sort of ground. The requisite sort of ground must distinguish the causal argument for physicalism from many defective causal arguments. On behalf of physicalists, I develop an account of the ground for the causal closure of the physical, thereby putting the causal argument for physicalism back in the business of (...) causally problematizing dualism. One consequence of my account is that physicalists can pose a causal problem for dualism using a much weaker closure premise than is generally assumed. (shrink)

As ever more advanced digital systems are created, it becomes increasingly likely that some of these systems will be digital minds, i.e. digital subjects of experience. With digital minds comes the risk of digital suffering. The problem of digital suffering is that of mitigating this risk. We argue that the problem of digital suffering is a high stakes moral problem and that formidable epistemic obstacles stand in the way of solving it. We then propose a strategy for solving it: Access (...) Monitor Prevent (AMP). AMP uses a ‘dancing qualia’ argument to link the functional states of certain digital systems to their experiences—this yields epistemic access to digital minds. With that access, we can prevent digital suffering by only creating advanced digital systems that we have such access to, monitoring their functional profiles, and preventing them from entering states with functional markers of suffering. After introducing and motivating AMP, we confront limitations it faces and identify some options for overcoming them. We argue that AMP fits especially well with—and so provides a moral reason to prioritize—one approach to creating such systems: whole brain emulation. We also contend that taking other paths to digital minds would be morally risky. (shrink)

Dès leur parution, les Rapports ont été accueillis comme une œuvre majeure par les médecins, la presse républicaine et les journalistes antirévolutionnaires. Cette étude examine les débats à l’œuvre dans les journaux. Le matérialisme, la portée scientifique et politique de ce livre en sont les trois axes principaux. Elle met en lumière un aspect peu connu : la réputation de grand écrivain de Cabanis.

A contemporary orientation of the hospital experience model must encompass the clients’ religious-spiritual dimension. The objective of this paper is to share a previous experience, highlighting at least five reasons hospitals should invest in this direction, and an equal number of steps required to achieve it. In the first part, the text discourses about five reasons to invest in religious-spiritual support programs: 1. Religious-spiritual wellbeing is related to better health; 2. Religious-spiritual appreciation is a standard for hospital accreditation; 3. To (...) undo religious-spiritual misunderstandings that can affect treatment; 4. Patients demand a religious-spiritual outlook from the institution; and 5. Costs may be reduced with religious-spiritual support. In the second part, the text suggests five steps to implement religious-spiritual support programs: 1. Deep institutional involvement; 2. Formal staff training; 3. Infrastructure and resources; 4. Adjustment of institutional politics; and 5. Agreement with religious-spiritual leaders. The authors hope the information compiled here can inspire hospitals to adopt actions toward optimization of the healing experience. (shrink)

Reductive physicalists typically accept the causal argument for their view. On this score, Tiehen parts ways with his fellow reductive physicalists. Heretically, he argues that reductive physicalists should reject the causal argument. After presenting Tiehen's challenge, I defend the orthodoxy. Although not myself a reductive physicalist, I show how reductive physicalists can resist this challenge to the causal argument. I conclude with a positive suggestion about how reductive physicalists should use the causal argument.

Our thesis is that the story of Onan in Genesis chapter 38 offers scriptural and logical grounds for believing that contraceptive acts are sinful. We set out a five-part modus ponens argument which considers the meaning and significance the story of Onan and, by showing that contraceptive acts are substantially similar to the act for which Onan is infamous, conclude that Christians ought not to practise contraception. We then respond to objections to this conclusion before finally and briefly touching upon (...) some of the implications of our thesis for Christian ethics, namely with reference to the perverted faculty argument and natural law. (shrink)

Affective bonding to radical organizations is one of the most prominent features of a recruit’s personality. To better understand how affective bonding is established during the recruitment of youth for radicalization and how it is maintained afterward, it seems promising to adopt new insights and developments from the field of situated cognition and affectivity, particularly the concepts of Affective Scaffolding, Mind Invasion, and Self-Stimulatory Loops of Affectivity (SSLA). The three notions highlight both the intended structuring of the affective bonding by (...) the recruiting organizations and the immersive influence these settings have on the individuals. We will study the affective bonding between an individual and a radical group from two perspectives: first, from an organizational perspective, and second from a personal perspective. The first aims at understanding how extremist organizations “invade the mind” of young people, by providing carefully designed affective scaffolding: (a) during the recruitment process and (b) while being a full member of the organization. The second aims at identifying some of the affective loops which individuals who have joined the radical organization enter. (shrink)

Interactionists hold that non-spatial objects causally interact with physical objects. Interactionists have traditionally grappled with the puzzle of how such interaction is possible. More recently, Jaegwon Kim has presented interactionists with a more daunting threat: the pairing argument, which purports to refute interactionism by showing that non-spatial objects cannot stand in causal relations. After reviewing that argument, I develop a challenge to it on behalf of the interactionist. The challenge poses a dilemma: roughly, either haecceities exist or they do not. (...) I argue that the pairing argument fails in either case. While the challenge does not explain exactly how the pairing argument goes wrong, it shows that the argument fails. The challenge also explains the difficulty in pinpointing the pairing argument’s failure: exactly how the pairing argument fails depends on difficult issues concerning the nature of objects. (shrink)

How We Age is far from being yet another faddy book about ageing. Colleen T. Murphy, professor of genomics and molecular biology at Princeton University, among other accolades, here confirms her ma...

Based on a community psychology perspective, this qualitative study explores the community-inclusion effort of one of the largest pulp and paper companies in the world. Extending the literature on workforce diversity/inclusion, we present the community-inclusive organizational framework, which signifies the dynamics of community inclusiveness of organizations highlighting key managerial accountabilities based on the community psychology perspective. Theoretical and practical implications are presented for promoting community-inclusive organizations, along with avenues for further research.

We use a quantum electrodynamics model, to study the evolution of maximally entangled bipartite states, as well as a maximally entangled tripartite states as a multipartite system. Furthermore, we study the entanglement behaviour of these output states in cavity QED as function of interaction time and the coupling strength. The present study discusses the separability and the entanglement limit of such states after interaction with a cavity QED.