This paper looks beyond the mostly technical and business issues that currently inform the design of knowledge-based systems (e.g., expert systems) to point out that there is also a social and organisational (a socio-organisational) dimension to the issues affecting the design decisions of expert systems and other information technologies. It argues that whilst technical and business issues are considered before the design of Expert Systems, that socio-organisational issues determine the acceptance and long-run utility of the technology after it has been (...) implemented. It shows how four issues within the organisation can affect the design or the after-effects of the design and implementation of the technology. It also shows how the four issues can be considered within the structured phases of expert system development. (shrink)

Missing from Bering's account of the evolutionary origins of existential reasoning is an explicit developmental framework, one that takes into account community input. If Bering's selectionist explanation was on target then one might predict a unique and relatively robust developmental trajectory, regardless of input. Evidence suggests instead that children's existential reasoning is contingent on their developing theory of mind.

This article presents the Pilgrimage Model as a template for educators wishing to lead students on site-specific studies of engaged learning. During the 2015–2016 academic year, a group of Georgeto...

In the United States, lay-adults with a range of educational backgrounds often conceptualize species change within a non-Darwinian adaptationist framework, or reject such ideas altogether, opting instead for creationist accounts in which species are viewed as immutable. In this study, such findings were investigated further by examining the relationship between religious belief, scientific expertise, and ecological reasoning in 132 college-educated adults from 6 religious backgrounds in a Midwestern city. Fundamentalist and non-fundamentalist religious beliefs were differentially related to concepts of evolution, (...) adaptation, and extinction. Biological expertise and creationism were significantly and differentially related to the endorsement of the Darwinian concept of common descent. Yet, creationists were more likely to reject macroevolutionary than microevolutionary concepts. Overall, the greater the taxonomic distance between species, the less likely were participants to agree that species-pairs had common ancestors. It is argued that lay adults from contemporary industrialized societies adopt a view of evolution in which species adapt to novel environments, but remain the same "kind" despite changes. Therefore, extinction is considered unlikely and the relations between micro- and macroevolution misconstrued. Lay-adults' species concepts appear to be an amalgam of a common-sense understanding of species and of evolutionary ideas, modified but not transformed by religious and scientific beliefs. Finally, it is argued that the development of scientific expertise does not involve the radical transformation of ingrained worldviews. Rather, scientists select specializations that are compatible with their existing philosophies, then consciously apply the constructs of their disciplines in order to transcend their common-sense folk beliefs. (shrink)

Children and adults from theus and China heard about people who died in two types of narrative contexts – medical and religious – and judged whether their psychological and biological capacities cease or persist after death. Most 5- to 6-year-olds reported that all capacities would cease. In theus, but not China, there was an increase in persistence judgments at 7–8 years, which decreased thereafter.uschildren’s persistence judgments were influenced by narrative context – occurring more often for religious narratives – and such (...) judgments were made especially for psychological capacities. When participants were simply asked what happens to people following death, in both countries there were age-graded increases in references to burial, religious ritual, and the supernatural. (shrink)

The depletion effect, a decreased capacity for self-control following previous acts of self-control, is thought to result from a lack of necessary psychological/physical resources (i.e., “ego depletion”). Kurzban et al. present an alternative explanation for depletion; but based on statistical techniques that evaluate and adjust for publication bias, we question whether depletion is a real phenomenon in need of explanation.

What happens when we blur time and allow ourselves to haunt or to become haunted by ghosts of the past? Drawing on archaeological, historical, and ethnographic data, Blurring Timescapes, Subverting Erasure demonstrates the value of conceiving of ghosts not just as metaphors, but as mechanisms for making the past more concrete and allowing the negative specters of enduring historical legacies, such as colonialism and capitalism, to be exorcised.

Dual-process and dual-system theories in both cognitive and social psychology have been subjected to a number of recently published criticisms. However, they have been attacked as a category, incorrectly assuming there is a generic version that applies to all. We identify and respond to 5 main lines of argument made by such critics. We agree that some of these arguments have force against some of the theories in the literature but believe them to be overstated. We argue that the dual-processing (...) distinction is supported by much recent evidence in cognitive science. Our preferred theoretical approach is one in which rapid autonomous processes are assumed to yield default responses unless intervened on by distinctive higher order reasoning processes. What defines the difference is that Type 2 processing supports hypothetical thinking and load heavily on working memory. (shrink)

What is truly beautiful? For Søren Kierkegaard the beautiful is to be found in an integrated self, one that is freely chosen. This article explores Kierkegaard's "aesthetic" stage of existence through the character of Augusto Pérez, the protagonist of Miguel de Unamuno's novel, Niebla. After establishing a solid link between Unamuno and Kierkegaard, Kierkegaard's "ethical" stage is used to critique the "aesthetic" stage on aesthetic grounds, on the basis of the beauty found in life's work, a calling. The conclusion is (...) that the sphere of the "aesthetic" does not achieve Kierkegaard's "aesthetics" of an integrated, fully existing self. (shrink)

What is truly beautiful? For Søren Kierkegaard the beautiful is to be found in an integrated self, one that is freely chosen. This article explores Kierkegaard's "aesthetic" stage of existence through the character of Augusto Pérez, the protagonist of Miguel de Unamuno's novel, Niebla. After establishing a solid link between Unamuno and Kierkegaard, Kierkegaard's "ethical" stage is used to critique the "aesthetic" stage on aesthetic grounds, on the basis of the beauty found in life's work, a calling. The conclusion is (...) that the sphere of the "aesthetic" does not achieve Kierkegaard's "aesthetics" of an integrated, fully existing self. (shrink)

That "truth is subjectivity" is a claim made by one of Kierkegaard's pseudonyms, Johannes Climacus, and not Kierkegaard himself. Nevertheless, the view is associated with Kierkegaard and has been widely accepted as meaning that "truth is subjective." This paper first clarifies Climacus' claim that "truth is subjectivity" in Concluding Unscientific Postscript, and then it explores Unamuno's reception and use of the concept. The two main aspects of "truth is subjectivity" that Unamuno gleans from Climacus are that in order for truth (...) to matter, it must be lived, and that in order for the truth to be lived, it must be appropriated in passion. There are significant differences between the two authors concerning the existence of objective truth and the use of doubt, but both Climacus and Unamuno recognize the need for truth to be lived passionately for a person truly to be a human being. /// A declaração de que "a verdade é subjectividade" foi feita por um dos pseudónimos de Kierkegaard, Johannes Climacus, e não pelo próprio Kierkegaard. Apesar disso, esta posição tern sido associada com Kierkegaard e tern sido amplamente difundida no sentido de significar que a "verdade é subjectiva". Objectivo do presente artigo é, por isso, antes de mais, clarificar o sentido da expressão de Climacus de que "a verdade é subjectividade" na obra Postscript, para depois explorar a recepção e o uso que Miguel de Unamuno faz do conceito. Os dois aspectos associados com a afirmação de que a "verdade é subjectividade" que Unamuno recebe de Climacus são os de que em ordem a que a questão da verdade seja realmente importante é necessário que ela seja vivida, e que em ordem a que a verdade seja vivida é necessário que ela seja apropriada com paixão. O artigo mostra, assim, que existem diferenças significativas entre os dois autores a propósito da existência de uma verdade objectiva e do uso da dúvida, mas também que tanto Climacus como Unamuno reconhecem a necessidade de que a verdade seja vivida apaixonadamente para que uma pessoa viva a plenitude da sua condição humana. (shrink)

: The two main psychological theories of the ordinary conditional were designed to account for inferences made from assumptions, but few premises in everyday life can be simply assumed true. Useful premises usually have a probability that is less than certainty. But what is the probability of the ordinary conditional and how is it determined? We argue that people use a two stage Ramsey test that we specify to make probability judgements about indicative conditionals in natural language, and we describe (...) experiments that support this conclusion. Our account can explain why most people give the conditional probability as the probability of the conditional, but also why some give the conjunctive probability. We discuss how our psychological work is related to the analysis of ordinary indicative conditionals in philosophical logic. (shrink)

This paper forms an introduction to this issue, the contents of which arose directly or indirectly from a conference in May 2001 on Corruption of scientific integrity? — The commercialisation of academic science. The introduction, in recent decades, of business culture and values into universities and research institutions is incompatible with the openness which scientific and all academic pursuit traditionally require. It has given rise to a web of problems over intellectual property and conflict of interest which has even led (...) to corporate sponsors’ suppressing unfavourable results of clinical trials, to the detriment of patients’ health. Although there are those who see the norms of science developing to recognise the importance of instrumental science aiming at specific goals and of knowledge judged by its value in a context of application, none justifies the covert manipulation of results by vested interest.Public awareness of these problems is growing and creating a climate of opinion where they may be addressed. We suggest a way forward by the introduction of nationally and internationally-accepted guidelines for industrial collaboration which contain proper protections of the core purposes of universities and of the independence of their research. Some codes suggested for this purpose are discussed. We note that some universities are moving to adopt such codes of conduct, but argue the need for strong support from the government through its funding bodies. (shrink)

The two main psychological theories of the ordinary conditional were designed to account for inferences made from assumptions, but few premises in everyday life can be simply assumed true. Useful premises usually have a probability that is less than certainty. But what is the probability of the ordinary conditional and how is it determined? We argue that people use a two stage Ramsey test that we specify to make probability judgements about indicative conditionals in natural language, and we describe experiments (...) that support this conclusion. Our account can explain why most people give the conditional probability as the probability of the conditional, but also why some give the conjunctive probability. We discuss how our psychological work is related to the analysis of ordinary indicative conditionals in philosophical logic. (shrink)