In the final minutes of the Season 3 finale of Sons of Anarchy, it appears that Jax Teller has betrayed the MC and lived up to his nickname: “The Rat Prince.” But it is actually a set‐up to reduce the jail time for SAMCRO members. The life of freedom and camaraderie that J.T. sought when forming the MC became increasingly impossible due to the means he needed to employ to secure the club's success. The social order he founded turned out (...) to be incompatible with the very values he intended for it to foster. Jax's inward struggles offer an accurate depiction of the nuances at the heart of Machiavellian politics. He values the club beyond self‐interest, and his “public‐spiritedness” ultimately redeems his actions. Even as he engages in deceit and violence, Jax expresses sentiments closely aligned with his father's concern for the well‐being of the club and lives its members. (shrink)

It is suggested that an understanding of blackbody radiation within classical physics requires the presence of classical electromagnetic zero-point radiation, the restriction to relativistic (Coulomb) scattering systems, and the use of discrete charge. The contrasting scaling properties of nonrelativistic classical mechanics and classical electrodynamics are noted, and it is emphasized that the solutions of classical electrodynamics found in nature involve constants which connect together the scales of length, time, and energy. Indeed, there are analogies between the electrostatic forces for groups (...) of particles of discrete charge and the van der Waals forces in equilibrium thermal radiation. The differing Lorentz- or Galilean-transformation properties of the zero-point radiation spectrum and the Rayleigh-Jeans spectrum are noted in connection with their scaling properties. Also, the thermal effects of acceleration within classical electromagnetism are related to the existence of thermal equilibrium within a gravitational field. The unique scaling and phase-space properties of a discrete charge in the Coulomb potential suggest the possibility of an equilibrium between the zero-point radiation spectrum and matter which is universal (independent of the particle mass), and an equilibrium between a universal thermal radiation spectrum and matter where the matter phase space depends only upon the ratio mc 2/k B T. The observations and qualitative suggestions made here run counter to the ideas of currently accepted quantum physics. (shrink)

1. As John Hawthorne and Maria Lasonen-Aarnio appreciate, some of the central issues raised in their ‘Knowledge and Objective Chance’ arise for all but the most extreme theories of knowledge. In a wide range of cases, according to very plausible everyday judgments, we know something about the future, even though, according to quantum mechanics, our belief has a small but nonzero chance (objective probability) of being untrue. In easily constructed examples, we are in that position simultaneously with respect to many (...) different propositions about the future that are equiprobable and probabilistically independent of each other, at least to a reasonable approximation. (shrink)

Garfinkel's dissertation, "The Perception of the Other," was completed and defended 15 years prior to the publication of Studies in Ethnomethodology. This essay seeks hints of the familiar ethnomethodological themes (indexicality, reflexivity, accountability) within his thesis. It begins by examining the contributions of earlier social theorists, particularly Talcott Parsons and Alfred Schütz, to Garfinkel's thought. It then examines the dissertation itself seeking evidence to support the claim that Garfinkel was already moving in the direction of an 'incommensurable, asymmetric, and alternate' (...) program of sociological inquiry well before the term 'ethnomethodology' had even been coined. (shrink)

Some commentators maintain that gestational surrogates are not ‘mothers’ in a way capable of grounding a claim to motherhood. These commentators find that the practices that constitute motherhood do not extend to gestational surrogates. We argue that gestational surrogates should be construed as mothers of the children they bear, even if they fully intend to surrender those children at birth to the care of others. These women stand in a certain relationship to the expected children: they live in changed moral (...) circumstances by reason of their pregnancy, and they engage in the practices said to define motherhood in the post‐birth context. By contrast, ovum donors and embryo donors are not similarly ‘mothers’ because they do not find themselves involved in these circumstances. Not all women involved in three‐parent in vitro fertilization qualify as mothers either. Given this analysis of mothering, we note that transmen who gestate children are engaged in mothering activity even if they otherwise function as a father to those children. By itself, this defence of the maternity of gestational surrogates does not confer moral title to the children they bear; gestation would not by itself override the contractual arrangements gestational surrogates have made regarding the disposition of their children. This interpretation of gestational surrogates as mothers does, however, undercut cultural understandings of these women as mere ‘vessels’, devoid of entitlement to respect as persons and parents. We also consider the meaning of mothering for ‘brain‐dead’ women kept alive to give birth and for the prospect of extracorporeal gestation. (shrink)

First, some reminiscences. In the years 1973-80, when I was an undergraduate and then graduate student at Oxford, Michael Dummett’s formidable and creative philosophical presence made his arguments impossible to ignore. In consequence, one pole of discussion was always a form of anti-realism. It endorsed something like the replacement of truth-conditional semantics by verification-conditional semantics and of classical logic by intuitionistic logic, and the principle that all truths are knowable. It did not endorse the principle that all truths are known. (...) Nor did it mention the now celebrated argument, first published by Frederic Fitch (1963), that if all truths are knowable then all truths are known. (shrink)

Operational epistemology is, to a first approximation, the attempt to provide cognitive rules such that one is in principle always in a position to know whether one is complying with them. In Knowledge and its Limits, I argue that the only such rules are trivial ones. In this paper, I generalize the argument in several ways to more thoroughly probabilistic settings, in order to show that it does not merely demonstrate some oddity of the folk epistemological conception of knowledge. Some (...) of the generalizations involve a formal semantic framework for treating epistemic probabilities of epistemic probabilities and expectations of expectations. The upshot is that operational epistemology cannot work, and that knowledge-based epistemology has the right characteristics to avoid its problems. (shrink)

This critical response to Dominic Smith’s ‘Taking Exception: Philosophy of Technology as a Multidimensional Problem Space’ begins by outlining the key contributions of his essay, namely his insightful approach to the transcendental, on the one hand, and his introduction of the topological problem space as an image for thought, on the other. The response then suggests ways of furthering this approach by addressing potential reservations about determinism. The response concludes by suggesting a way out of these questions of determinism by (...) thinking the transcendental in concert with the agonistic. (shrink)

Despite the fact that information systems ontologies [ISOs] support the mutual understanding between human beings and software applications, human beings and software applications do not understand ISOs' contents in the same way. The same applies to ontological integration. This paper attempts to account for such discrepancies by emphasizing that while human being can have access to entities represented in ISOs, software applications cannot.

Some commentators have criticized bioethics as failing to engage religion both as a matter of theory and practice. Bioethics should work toward understanding the influence of religion as it represents people's beliefs and practices, but bioethics should nevertheless observe limits in regard to religion as it does its normative work. Irreligious skepticism toward religious views about health, healthcare practices and institutions, and responses to biomedical innovations can yield important benefits to the field. Irreligious skepticism makes it possible to raise questions (...) that otherwise go unasked and to protect against the overreach of religion. In this sense, bioethics needs a vigorous irreligious outlook every bit as much as it needs descriptive understandings of religion. (shrink)

Describing Cinema is part theory, part rhetoric, and part pedagogy. It examines and demonstrates acts of describing scenes, shots, and sequences in films, as probably the most common and the most underestimated way viewers respond to movies. Practiced energetically and carefully, descriptions become exceptionally rich ways to demonstrate and celebrate the activities, varieties, and challenges of a central generative movement in the viewing and interpretation of films. My motto might be an inversion of one character's tongue-in-cheek remark in Jean-Luc Godard's (...) First Name, Carmen (played by Godard himself), "badly seen, badly said," rephrased for this project as "badly said, badly seen." Here, that phrase becomes an indication how acts of describing films or parts of films can measure and instantiate complex ways of seeing that are partly about accuracy but also about the mobility of understanding and interpretation. At its best, describing films never simply denotes actions, images, sounds, or styles but rather produces the orchestration of one or more of those dimensions as an often creative and intersubjective movement between images, viewers, and a rhetorical language. Here, especially, writing about film becomes thinking about film. Part I provides a theoretical basis for this argument. Part II features sixteen short essays from landmarks of post-war cinema that demonstrate the energy and movement of precise descriptions. (shrink)

The de‐repression of transposable elements (TEs) in mammalian genomes is thought to contribute to genome instability, inflammation, and ageing, yet is viewed as a cell‐autonomous event. In contrast to mammalian cells, prokaryotes constantly exchange genetic material through TEs, crossing both cell and species barriers, contributing to rapid microbial evolution and diversity in complex communities such as the mammalian gut. Here, it is proposed that TEs released from prokaryotes in the microbiome or from pathogenic infections regularly cross the kingdom barrier to (...) the somatic cells of their eukaryotic hosts. It is proposed this horizontal transfer of TEs from microbe to host is a stochastic, ongoing catalyst of genome destabilization, resulting in structural and epigenetic variations, and activation of well‐evolved host defense mechanisms contributing to inflammation, senescence, and biological ageing. It is proposed that innate immunity pathways defend against the horizontal acquisition of microbial TEs, and that activation of this pathway during horizontal transposon transfer promotes chronic inflammation during ageing. Finally, it is suggested that horizontal acquisition of prokaryotic TEs into mammalian genomes has been masked and subsequently under‐reported due to flaws in current sequencing pipelines, and new strategies to uncover these events are proposed. (shrink)

On the epistemic view of vagueness, a vague expression has sharp boundaries whose location speakers of the language cannot recognize. The paper argues that one of the deepest sources of resistance to the epistemic view is the idea that all truths are cognitively accessible from truths in a language for natural science, conceived as precise, in a sense explained. The implications of the epistemic view for issues about the relations between vague predicates and scientific predicates are investigated.

In this open access book, Timothy Aylsworth and Clinton Castro draw on the deep well of Kantian ethics to argue that we have moral duties, both to ourselves and to others, to protect our autonomy from the threat posed by the problematic use of technology. The problematic use of technologies like smartphones threatens our autonomy in a variety of ways, and critics have only begun to appreciate the vast scope of this problem. In the last decade, we have seen (...) a flurry of books making “self-help” arguments about how we could live happier, more fulfilling lives if we were less addicted to our phones. But none of these authors see this issue as one involving a moral duty to protect our autonomy. (shrink)

In the few years since the advent of ‘Big Data’ research, social media analytics has begun to accumulate studies drawing on social media as a resource and tool for research work. Yet, there has been relatively little attention paid to the development of methodologies for handling this kind of data. The few works that exist in this area often reflect upon the implications of ‘grand’ social science methodological concepts for new social media research. By contrast, we advance an abductively oriented (...) methodological suite designed to explore the construction of phenomena played out through social media. To do this, we use a software tool – Chorus – to illustrate a visual analytic approach to data. Informed by visual analytic principles, we posit a two-by-two methodological model of social media analytics, combining two data collection strategies with two analytic modes. We go on to demonstrate each of these four approaches ‘in action’, to help clarify how and why they might be used to address various research questions. (shrink)

0. Platitudinously, cognitive science is the science of cognition. Cognition is usually defined as something like the process of acquiring, retaining and applying knowledge. To a first approximation, therefore, cognitive science is the science of knowing. Knowing is a relation between the knower and the known. Typically, although not always, what is known involves the environment external to the knower. Thus knowing typically involves a relation between the agent and the external environment. It is not internal to the agent, for (...) the internal may be the same whether or not it is related to the external in a way that constitutes knowing. Cognition enables agents to achieve their goals by adjusting their actions appropriately to the environment. Such adjustment requires what is internal to the agent to be in some sense in line with what is external; that matching depends on both internal and external sides. Thus if cognitive science were restricted to what is internal to the agent, it would lose sight of its primary object of study. Although cognition depends on both the internal and the external, one can try to analyse it into internal and external factors. Call a state S narrow if and only if whether an agent is in S at a time t depends only on the total internal qualitative state of S at t, so that if one agent in one possible situation is internally an exact duplicate of another agent.. (shrink)

While the clinical promise of much stem cell research remains largely theoretical, patients are nonetheless pursuing unproven stem cell therapies in jurisdictions around the world—a phenomenon referred to as “stem cell tourism.” These treatments are generally advertised on a direct-to-consumer basis via the Internet. Research shows portrayals of stem cell medicine on such websites are overly optimistic and the claims made are unsubstantiated by published evidence. However, anecdotal evidence suggests that parents are pursing these “treatments” for their children, despite potential (...) physical and financial risk. Physicians are in a unique position as they can be expected to be involved in, or privy to, such decisions. In this paper, we consider what duties physicians may have toward minor patients whose parents/guardians wish to engage in stem cell tourism on their behalf. We use the Canadian perspective to address the broadly relevant issues raised by this trend. (shrink)

What role does religious transcendence play in liberal democracies? In Jürgen Habermas’s early political theory of the bourgeois public sphere, religion was downplayed if not dismissed completely. In the past several years however, he has developed a greater interest in religion. Habermas seems to like the positive solidarity-forming effects religion can have on communities that mediate in a public sphere between private individuals and state authority. However, in light of continuing terrorist activity, he is deeply critical of any sort of (...) other worldly transcendence that is too open to violent cooption. Nonetheless, Habermas relates his renewal of a critically engaged public sphere of debate to universalized rational procedures which he discusses in light of a philosophical notion of “detranscendentalization.” However, if it is the case that the solidarity of communities is being eroded by the influences of mass media and free market globalization as Habermas claims, then a further reflection on the way religious communities form around shared transcendent beliefs is required. Are his detranscendentalized rational procedures of critical debate adequate in inspiring the critical power communities need to solidify themselves against state authority? It is in light of this questions that I will develop the thought of Karl Barth. (shrink)

Aristotle's use of the phrase τὰ καλούμενα στοιχεȋα is usually taken as evidence that he does not really think that the things to which this phrase refers, namely, fire, air, water, and earth, are genuine elements. In this paper I question the linguistic and textual grounds for taking the phrase τὰ καλούμενα στοιχεȋα in this way. I offer a detailed examination of the significance of the phrase, and in particular I compare Aristotle's general use of the Greek participle καλούμενος (-η, (...) -ον) in other contexts. I conclude that his use of the phrase τὰ καλούμενα στοιχεȋα does not carry ironical or sceptical connotations, and that it ought to be understood as a neutral report of a contemporary opinion that the elements of bodies are fire, air, water, and earth. I leave aside the question as to whether or not Aristotle himself endorses this opinion. (shrink)

The Bible, a religious text, is also often said to be one of the foundation texts of Western culture. The present volume explores how religious, political and cultural identities, including ethnicity and gender, are embodied, often problematically, in biblical discourse. Following the authors, we read the Bible with new eyes: as a critic of gender, ideology, politics, and culture. We ask ourselves new questions: about God's body, about women's roles, about racial prejudices and about the politics of the written word.

Depuis le début de ce siècle, l'art et la littérature n'ont cessé de déborder leurs limites et de bousculer leurs catégories. Cette démarche radicale a contribué, en retour, à réveiller une théorie jusqu'alors quelque peu engourdie dans des conceptions héritées de la fin du XVIIIe siècle, aux confins des âges classique et romantique. Les études ici réunies témoignent de ce renouveau de l'esthétique, particulièrement dans la philosophie de tradition analytique. Leur trait commun est le caractère relativiste de leurs critères. Les (...) "symptômes" de la relation artistique sont de l'ordre de l'usage, de la circonstance, de la fonction : il n'y a d'oeuvre qu'à la rencontre d'une intention et d'une attention. Pour le public comme pour les créateurs, l'art est aussi une pratique. (shrink)

Blend classically beautiful illustrations with the wisdom of the ages to awaken your inner being as never before. Read this collection from cover to cover, and then concentrate on applying the different thoughts on your daily life. Start with first light, going with the flow, detachment, and harmony. Turn to a quote each day as a focus for meditations like these: Being a good listener spares one the burden of giving advice. Peace and knowledge will be yours!

As topics in the philosophy of emotion, pleasure and displeasure get less than their fair share of attention. On the one hand, there is the fact that pleasure and displeasure are given no role at all in many theories of the emotions, and secondary roles in many others.1 On the other, there is the centrality of pleasure and displeasure to being emotional. A woman who tears up because of a blustery wind, while an ill-advised burrito weighs heavily upon her digestive (...) tract, feels an impressive number of the sensations felt by someone who is gut-wrenchingly sad. Yet, unless she feels bad, the way she feels is only a pale echo of the feeling of sadness. If she feels good in spite of the burrito and the wind, then she does not feel at all the way she would if she were sad. Likewise, a man falling asleep can hardly fail to feel his muscles relax, his heart rate fall, and so on, but unless he feels good his state is only a shadow of feeling content. This paper will begin with a sketch of the nature of pleasure and displeasure, and the relation between them and the feelings that are characteristic of emotions. It will then argue that the capacity to feel pleased and displeased is, quite literally, a sense modality: one allowing us to perceive net change in the satisfaction of our intrinsic desires. As with any sense modality, the capacity to feel pleased and displeased displays substantial modularity. The paper concludes by considering the ways in which the modularity of pleasure and displeasure contributes to effects that might reasonably be called “the modularity of the emotions.”. (shrink)

Adjustments in the understanding of the relation of religion and science since the Enlightenment require new considerations in epistemology and metaphysics. Constructionist theories of knowledge and process theories of metaphysics better provide the new paradigms needed both to preserve and to limit the significance of each field of human understanding. In a course taught at Moravian College, this perspective is applied to the concepts of nature, reality, and the sacred, with a view to showing how we might develop one such (...) paradigm. Key resources for this task are to be found in the work of artist René Magritte; theologians Langdon Gilkey, Arthur Peacocke, and John Haught; philosophers and historians of science Alfred North Whitehead, Timothy Ferris, Ernan Mc Mullin, and Ian Barbour; philosopher of religion Paul Ricoeur; and historians of religion Rudolph Otto and Mircea Eliade. Such a new paradigm calls for an ecologically sensitive religious awareness which is both sacramental and holistic. (shrink)

The empirical literature on phenomenal causality (the notion that causality can be perceived) is reviewed. Different potential types of phenomenal causality and variables that influence phenomenal causality were considered in Part I (Hubbard 2012b) of this two-part series. In Part II, broader questions regarding properties of phenomenal causality and connections of phenomenal causality to other perceptual or cognitive phenomena (different types of phenomenal causality, effects of spatial and temporal variance, phenomenal causality in infancy, effects of object properties, naïve physics, spatial (...) localization, other illusions, amodal completion, Gestalt principles of perceptual grouping, effects of context, differences between physical and social causality, effects of learning and experience, individual differences, effects of predictability, asymmetry in phenomenal causality, differences between perceived causality and perceived force, phenomenal causality in nonhuman animals) are considered. Potential mechanisms of phenomenal causality (inference from contiguity, a priori understanding, ampliation, perceptual learning, stimulus activity, beliefs regarding kinematics, haptic experience, beliefs regarding impetus, postdiction, innateness, modularity, specific neural structures) are also considered. (shrink)