The present study was motivated by the hypothesis that inputs from internal states in obsessive–compulsive individuals are attenuated, which could be one source of the pervasive doubting and checking in OCD. Participants who were high or low in OC tendencies were asked to produce specific levels of muscle tension with and without biofeedback, and their accuracy in producing the required muscle tension levels was assessed. As predicted, high OC participants performed more poorly than low OC participants on this task when (...) biofeedback was not available. When biofeedback was provided, the difference between the groups was eliminated, and withdrawing the monitor again reversed this effect. Finally, when given the opportunity, high OC participants were more likely than low OC participants to request biofeedback. These results suggest that doubt in OCD may be grounded in a real and general deficiency in accessing internal states. (shrink)

Dreams are a remarkable experiment in psychology and neuroscience, conducted every night in every sleeping person. They show that the human brain, disconnected from the environment, can generate an entire world of conscious experiences by itself. Content analysis and developmental studies have promoted understanding of dream phenomenology. In parallel, brain lesion studies, functional imaging and neurophysiology have advanced current knowledge of the neural basis of dreaming. It is now possible to start integrating these two strands of research to address fundamental (...) questions that dreams pose for cognitive neuroscience: how conscious experiences in sleep relate to underlying brain activity; why the dreamer is largely disconnected from the environment; and whether dreaming is more closely related to mental imagery or to perception. (shrink)

Spinoza is commonly perceived as the great metaphysician of coherence. The Euclidean manner in which he presented his philosophy in the _Ethics _has led readers to assume they are facing a strict and consistent philosophical system that necessarily follows from itself. As opposed to the prevailing understanding of Spinoza and his work, _The Role of Contradictions in Spinoza's Philosophy_ explores an array of profound and pervasive contradictions in Spinoza’s system and argues they are deliberate and constitutive of his philosophical thinking (...) and the notion of God at its heart. Relying on a meticulous and careful reading of the _Theological-Political Treatise_ and the _Ethics_, this book reconstructs Spinoza's philosophy of contradictions as a key to the ascending three degrees of knowledge leading to the _Amor intellectualis Dei_. Offering an exciting and clearly-argued interpretation of Spinoza’s philosophy, this book will interest students and scholars of modern philosophy and philosophy of religion, as well as Jewish studies. Yuval Jobani is Assistant Professor at the Department of Hebrew Culture Studies and the School of Education at Tel-Aviv University. (shrink)

Currently, the dominant enforcement paradigm is based on the idea that states deal with 'bad people' - or those pursuing their own self-interests - with laws that exact a price for misbehavior through sanctions and punishment. At the same time, by contrast, behavioral ethics posits that 'good people' are guided by cognitive processes and biases that enable them to bend the laws within the confines of their conscience. In this illuminating book, Yuval Feldman analyzes these paradigms and provides a (...) broad theoretical and empirical comparison of traditional and non-traditional enforcement mechanisms to advance our understanding of how states can better deal with misdeeds committed by normative citizens blinded by cognitive biases regarding their own ethicality. By bridging the gap between new findings of behavioral ethics and traditional methods used to modify behavior, Feldman proposes a 'law of good people' that should be read by scholars and policymakers around the world. (shrink)

In this ‘age of information’, some worry that we get our news from online ‘echo chambers’, news feeds on our social media accounts that contain information from like‐minded sources. Filtering our information in this way seems prima facie problematic from an epistemic perspective. I vindicate this intuition by offering an explanation of what is wrong with online echo chambers that appeals to a particular kind of motivated reasoning, or bias due to one’s interests. This sort of bias affects, not which (...) evidence one is exposed to, but how one makes use of the evidence that one has, on the basis of one’s interests. I argue that consulting an online echo chamber often facilitates and amplifies this bias. I then draw some general conclusions about the potential downside of having ready access to so much information. (shrink)

The idea that the present is "ontologically privileged" can be traced back to texts as early as St. Augustine's Confessions and Aristotle's Physics. The issue of the ontological status of tense continues to set the agenda in contemporary philosophy of time, which is dominated by two views. Proponents of the Tenseless View argue that all events are, in the timeless sense of 'are', equally real. Defenders of the rival Tensed View maintain that only present events are real, and that the (...) reality of tense is the essence of time. The first two chapters of the dissertation are devoted to the presentation and study of these, on the face of it, mutually exclusive and jointly exhaustive metaphysical theories of time. The aim of the analysis is, on the one hand, to highlight the insights that are motivating these theories and that are captured by them; on the other, it is to establish that neither theory can be squared with features of the language which it presupposes, and that, therefore, both have to be rejected. ;Uncovering and undermining the metaphysical prejudices shared by both views, in particular, the supposition that 'Real or not?' is the right question to pose with respect to tense, paves the way to the central thesis that occupies the second part of the dissertation. Crudely put, it is that the ingredients for the construction of a philosophically adequate conception of time are found, not among the products of metaphysical doctrines, but in the everyday uses we make of temporal notions. In the third chapter, a discussion of the indispensability of contexts for the use of temporal terms constitutes the beginning of the argument in support of this thesis. In chapter four an analysis of the philosophical role of tense-based biases in our attitudes concludes the argument, and yields a list of the main tools with which one can construct a conception of time out of everyday situations and the language employed in them. Chapter five consists of a demonstration of the application of these tools for the elucidation of notions such as 'the openness of the future', 'the fixity of the past' and 'time's passage' . Among the conclusions of this discussion is the suggestion that notions with which to further develop and enrich our conception of time may be obtained by the formation and participation in practices created for this end. (shrink)

Universities in the USA have become bastions of secularity in a distinctly religious society. As such, they are subjected to a variety of robust and rigorous religious critiques. In this paper I do not seek to engage in the debate between the supporters of the secular university and its opponents. Furthermore, I do not claim to summarize the history of the critique of the secular university, nor to present an exhaustive map of its current articulations. My purpose is rather more (...) limited and modest, namely, to locate some of the key arguments of the current religious criticism of the secular university and put them in a wider philosophical context. Exploring the philosophical infrastructure of this criticism enables not only a more comprehensive and profound understanding of it, but also urges us to rethink the purpose and essence of the university as an institution that both reflects and forms our society and culture. The article is structured as follows; first section puts the religious criticism of the secular university in the context of the latest wave of criticism levelled at contemporary universities. Second section explores the argument according to which the secularization of the university led to the loss of the ideal of education for excellence in the wide, classical sense of the term. Third section examines the theoretical foundations of the call to reintegrate religion in contemporary universities, while fourth section explores the various practical consequences of this demand. (shrink)

The hematopoietic system consists of more than ten differentiated cell types, all of which are derived from a single type of hematopoietic stem cell. The accessibility and interest of this system have made it a model for understanding normal and abnormal differentiation of mammalian cells. Newer techniques have generated a mass of data that requires integrative approaches for analysis and interpretation. The traditional view of the differentiation program holds that a small number of regulators are involved in each stage of (...) cell specification. However, this may not be the case. Recent analyses have shown that almost all substantial subsets of genes, including the set of broadly expressed transcription factors, are expressed in patterns that are unique for each lineage. Further, much of this difference between lineages can be captured in two‐dimensional graphs. Understanding the biologic significance, mechanisms and constraints underlying these differences is a challenge for experimentalists and computational biologists alike. BioEssays 26:1276–1287, 2004. © 2004 Wiley Periodicals, Inc. (shrink)

In this paper I argue that physics is, always was, and probably always will be voiceless with respect to tense and passage, and that, therefore, if, as I believe, tense and passage are the essence of time, physics’ contribution to our understanding of time can only be limited. The argument, in a nutshell, is that if "physics has no possibility of expression for the Now", to quote Einstein, then it cannot add anything to the study of tense and passage, and (...) specifically, cannot add anything to the debate between deniers and affirmers of the existence or reality of tense and passage. Since relativity theory did not equip physics with a new language with which to speak of tense and passage, I draw the further conclusion that relativity theory has not generated the revolution to our conception of time that is attributed to it. In the last section I discuss the motivations behind the continued but misguided attempts to integrate tense into a relativistic setting, and assess the manners in which relativity theory has nevertheless enhanced, albeit indirectly, our understanding of tense and passage. (shrink)

L’objet de cet article est double: 1) montrer que la Science de la logique de Hegel est incapable de rendre compte de la nature de la relation de causalité. Hegel explique plutôt la relation de causalité en la réduisant à une relation de conditionnalité. 2) Soutenir ensuite que cet échec n’est pas le propre de l’hégélianisme mais qu’il est le résultat inévitable de tout effort intellectuel pour comprendre la relation de causalité, quand on ne prend pas en compte la contribution (...) de la perception sensible à la connaissance. L’analyse philosophique peut alors conclure que la causalité, bien qu’elle soit perceptible par les sens, n’est pas compréhensible, tandis que la conditionnalité qui s’y substitue est compréhensible bien qu’elle ne soit pas perceptible. (shrink)

Mahloket [dispute] has been part of the human experience since time immemorial. Upon departure from the Garden of Eden the first mahloket arose between Cain and Abel - a conflict that ultimately led to bloodshed. Ever since, the phenomenon of mahloket has been a fact of life¿ The state of mahloket nowadays is lamentable. Debates on the internet are aggressive, even violent, seemingly governed solely by the law of the jungle. A terrible litany of personal attacks, lies, distortions, slander, invasion (...) of privacy, and an overall lack of civility abound¿ We are facing a critical threat to humanity in general, and to the State of Israel, the Jewish nation, and the Torah in particular.After years of exploring the topic of mahloket - recognizing its importance, its benefits, and its destructive potential - Rabbi Yuval Cherlow presents LeShem Shamayim, an ambitious and groundbreaking work on the ethics of public discourse. Drawing upon both the culture of debate embodied by generations of Jewish Sages and upon principles of postmodernism, Rabbi Cherlow has written a comprehensive code of ethics for conducting fair, productive discourse. (shrink)

This article explores various analytical issues involved in conceptualizing the interrelationships of gender, class, race and ethnicity and other social divisions. It compares the debate on these issues that took place in Britain in the 1980s and around the 2001 UN World Conference Against Racism. It examines issues such as the relative helpfulness of additive or mutually constitutive models of intersectional social divisions; the different analytical levels at which social divisions need to be studied, their ontological base and their relations (...) to each other. The final section of the article attempts critically to assess a specific intersectional methodological approach for engaging in aid and human rights work in the South. (shrink)

International human rights law has struggled to define a standard for determining the extraterritorial applicability of its norms that would reconcile the ethos of universal entitlement, on the one hand, with the centrality of borders in delineating state powers and responsibilities under international law, on the other hand. The case law of the UN Human Rights Committee and the European Court of Human Rights favors barring states from engaging in conduct outside their borders that would be impermissible if undertaken inside (...) their borders. Still, attempts to demarcate the precise scope of extraterritorial application through allusion to degrees of control over individuals or areas, or by the nature of the obligation itself – have led to unsatisfactory, if not arbitrary results. This article opines a move to functionalism as the basis for extraterritorial applicability – requiring states to protect IHRL in situations they can do so. Under this approach, which takes universality seriously, borders lose much their normative significance. I suggest limiting the functional approach to extraterritorial applicability in accordance with two key notions: the intensity of power relations – factual relations of power entailing direct, significant and foreseeable potential impact – should result in the application of IHRL obligations; or, alternatively, special legal relations – relations of power that put the state in a unique legal position to afford IHRL protection would also justify the imposition of extraterritorial obligations. (shrink)

In a recent article, Wilson argues that Cartesian Scepticism leads to a vicious regress that can only be stopped by rejecting Cartesian Scepticism. If she is right, Wilson has solved one of philosophy's enduring problems. However, her regress is irrelevant to Cartesian Scepticism. This is evident once the proposition that we should have doubts, the person who has doubts, and the person who thinks that we should have doubts are carefully distinguished.

Philosophical Investigations, Volume 45, Issue 1, Page 3-20, January 2022.

Human beings are a cultural species. This predicament enables them to take on many different cultural identities, all of which transcend the bounds of natural behavior of other species. To contemplate this predicament through philosophy is to reflect on such questions as, What makes cultural forms of life possible? What is encompassed in them? What lies at their core? What distinguishes them from natural forms of life? What brings them about, sustains, and causes them to change? Philosophical answers to these (...) questions predate abstract ways of thinking, as they are sometimes embedded in ancient mythical and religious narratives. Such is the story told in the first three chapters of the book of Genesis in the Bible, revealing how human beings became the cultural beings that they are. This study suggests how that ancient and most celebrated story in the literature of the West may be read as harboring insightful philosophical observations on the cultural nature of human beings. It first focuses on the very concept of cultural forms of life, revealing its complicated conceptual links to natural forms of life. It then offers an interpretive framework for reading mythical, symbolic narratives. Using these ideas, it provides a philosophical reading of the Biblical narrative, disclosing it to harbor a metaphysically oriented conception of nature and two insightful philosophical overviews of the cultural nature of human beings. Both overviews endow human beings with an ability to manipulate nature, but in different ways: the first by subjugating parcels of nature to human will; the second by subjugating human beings themselves to a value-laden conception of things and ethical forms of life. Thus, human beings are portrayed as natural creatures possessed of a cultural nature that enables them to transform nature and recreate themselves through their unique cultural predicament. (shrink)

Human skin produces numerous neurohormones and neuropeptides. Recent evidence has shown that the neuroendocrine regulation of human skin biology also extends to keratins, the major structural components of epithelial cells. For example, thyrotropin‐releasing hormone, thyrotropin, opioids, prolactin, and cannabinoid receptor 1‐ligands profoundly modulate human keratin gene and protein expression in human epidermis and/or hair follicle epithelium in situ. Since selected keratins are now understood to exert important regulatory functions beyond mechanical stability, we argue that neuroendocrine pathways of keratin regulation are (...) important for maintaining skin and hair follicle homeostasis. This invites innovative neuroendocrine therapeutic interventions for skin disorders characterized by abnormal keratin expression, ranging from psoriasis to genodermatoses, and for promoting skin wound healing and hair growth. This strategy can be probed in simple, but instructive and readily available human skin and hair follicle organ culture assays as ideal models for exploring this new neuroendocrine frontier in translational epithelial biology. (shrink)

According to Hume’s classical definition of causal relations, a cause must fulfill two distinct conditions: a) be a sufficient condition for the occurrence of its effect; b) be temporally prior to it. However, a careful logical analysis shows that the combination of sufficiency and temporality is impossible. This is because if a complete cause is a sufficient condition for its effect to occur-then the effect is a necessary condition for the occurrence of its own complete cause! Thus, there can be (...) no complete cause for anything to occur, which means that causal determination is logically impossible. The paper goes on to examine some possible responses to this argument, and then concludes with a nontemporal version of the paradox that shows that even the first of Hume’s above conditions cannot be fulfilled on its own. This is because if something is a sufficient condition of something else, then it cannot be a sufficient condition of itself. (shrink)

This article is a response to an important objection that Sherrilyn Roush has made to the standard closure‐based argument for skepticism, an argument that has been studied over the past couple of decades. If Roush's objection is on the mark, then this would be a quite significant finding. We argue that her objection fails.

Strategic fouls are intentional violations of the rules ‘in which the violator expects to be detected and penalized but expects some benefit to his or her competitive effectiveness’ (Fraleigh...

Growing recognition in both the psychological and management literature of the concept of “good people” has caused a paradigm shift in our understanding of wrongful behavior: Wrongdoings that were previously assumed to be based on conscious choice—that is, deliberate decisions—are often the product of intuitive processes that prevent people from recognizing the wrongfulness of their behavior. Several leading scholars have dubbed this process as an ethical “blind spot.” This study explores the main implications of the good people paradigm on the (...) regulation of employees’ conflicts of interest. In two experiments, we examined the efficacy of traditional deterrence- and morality-based interventions in encouraging people to maintain their professional integrity and objectivity at the cost of their own self-interest. Results demonstrate that while the manipulated conflict was likely to “corrupt” people under intuitive/automatic mindset, explicit/deliberative mechanisms had a much larger constraining effect overall on participants’ judgment than did implicit measures, with no differences between deterrence and morality. The findings demonstrate how little is needed to compromise the employees’ ethical integrity, but they also suggest that a modest explicit/deliberative intervention can easily prevent much of the wrongdoing that may otherwise result. (shrink)

Dolev's ambitious project is to show that the traditional debate in the philosophy of time between the so-called ‘tensed’ and ‘tenseless’ theorists is not a sustainable one. The key to the negative portion argument is that both the tensed and tenseless view of time can be understood only from within their respective ontological frameworks. Moreover, that there is only really an appearance of understanding within these frameworks, since neither framework furnishes us with the wherewithal to genuinely understand temporal language. Moving (...) past these frameworks is the goal Dolev sets us. The positive aspect of the text tries to teach us how to transcend this merely ontological dispute and engage in phenomenological considerations of time itself. The conclusion to the positive project is that we cannot postulate an adequate metaphysical system of time, though we can understand what time is if we treat it as the time of our experiences in everyday life .The prospect that we might be able to move past the existing debate into fresh philosophical terrain is exciting. But I am not quite persuaded by the arguments that are intended to motivate the move to pastures new. First, on occasion Dolev seems to slightly …. (shrink)

For millennia, war was viewed as a supreme test. In the period 1750-1850 war became much more than a test: it became a secular revelation. This new understanding of war as revelation completely transformed Western war culture, revolutionizing politics, the personal experience of war, the status of common soldiers, and the tenets of military theory.

The paper examines the effects of intersecting social divisions on constructions of multi‐layered citizenships and the politics of belonging in contemporary Britain. It starts with conceptual clarifications of the notions of citizenship, belonging and intersectionality and then turns to examine contemporary politics of belonging in contemporary Britain, focusing on the current debate on the ‘death of multiculturalism’ and on ‘social cohesion’. It illustrates how the use of civic and democratic values as signifiers of belonging can end up as exclusionary, rather (...) than inclusionary in that discourse. (shrink)

Dolev's ambitious project is to show that the traditional debate in the philosophy of time between the so-called ‘tensed’ and ‘tenseless’ theorists is not a sustainable one. The key to the negative portion argument is that both the tensed and tenseless view of time can be understood only from within their respective ontological frameworks. Moreover, that there is only really an appearance of understanding within these frameworks, since neither framework furnishes us with the wherewithal to genuinely understand temporal language. Moving (...) past these frameworks is the goal Dolev sets us. The positive aspect of the text tries to teach us how to transcend this merely ontological dispute and engage in phenomenological considerations of time itself. The conclusion to the positive project is that we cannot postulate an adequate metaphysical system of time, though we can understand what time is if we treat it as the time of our experiences in everyday life.The prospect that we might be able to move past the existing debate into fresh philosophical terrain is exciting. But I am not quite persuaded by the arguments that are intended to motivate the move to pastures new. First, on occasion Dolev seems to slightly …. (shrink)

We present and defend a view labeled “practiceism” which provides a solution to the incompatibility problems. The classic incompatibility problem is inconsistency of:1. Someone who intentionally violates the rules of a game is not playing the game.2. In many cases, players intentionally violate the rules as part of playing the game.The problem has a normative counterpart:1’. In normal cases, it is wrong for a player to intentionally violate the rules of the game.2’. In many normal cases, it is not wrong (...) for a player to intentionally violate the rules of the game.According to both formalism and informalism, the rules of the game include the formal rules of the game. Both traditional positions avoid the incompatibility problems by rejecting 1 and 1'. Practiceism rejects 2 and 2’: it maintains that the rules are the rules manifested in playing the game, not the formal rules.Practiceism presents two theses: (... (shrink)

Causation is production, not dependence. It is not merely a matter of how two facts or events covary, but about what underlies that covariation. Furthermore, causation is unified (not fragmented or plural) and is a natural relation (in the world). To cause is to make something happen, to generate. The causal nexus (the web of causal influence) consists entirely of productive positive causes. With these fixed, the (causal) dependence relations are determined. -/- Dependence belongs to the theory of explanation. Causal (...) dependence is an explanatory notion: A causally explains B, in virtue of a causal relation between cause C and effect E. Confusing causation and explanation in this way underlies two related errors: the identification of omissions as causes and the embrace of causal pluralism. -/- A proper understanding of causation as production can better make sense, both of the metaphysics of causation itself, and of the special role that causation plays in explanation, responsibility, and rational planning. Each of these has a special causal species (causal explanation, causal responsibility, etc.), in which dependences play an important role, but one that is distinct from the role played by causation itself. -/- Morality and the law also attribute significance to causation, especially in terms of responsibility and liability. We are responsible for that which we cause. The law and common-sense morality both see an important distinction between active and omissive harming. Liability traditionally attaches more easily for active causing of harm than it does for omissions and failures to prevent harm (where the law requires a special duty). -/- A production theory of causation and an understanding of how omissions are not properly causal makes better sense of the role of causation in liability. This requires refinement, since, the law does, selectively, apply liability to omissions and preventions. Crucially, however, and on a view that identifies omissions as causes, puzzlingly, liability for omissions requires a preexisting duty to perform. My account explains the law’s differential treatment of proper causal liability and this latter omissive liability, and, in the process, offers a novel theory of non-causal liability in terms of corrective justice, that is dependence-driven, for cases involving omissions. I argue that cases of liability for omissions are cases in which the liability is not properly causal; rather, when a duty is owed by a defendant to a plaintiff, the defendant has a second-order duty in corrective justice to place the plaintiff in the position she would have been had defendant comported with his duty. As such, what the defendant owes is not the damage “caused” by the omission, but to make good on the obligation that the defendant owes to place the plaintiff in the position in which she has a right to be. (shrink)