Physical activity, and likely the motivation for it, varies throughout the day. The aim of this investigation was to create a short assessment (CRAVE: Cravings for Rest and Volitional Energy Expenditure) to measure motivation states (wants, desires, urges) for physical activity and sedentary behaviors. Five studies were conducted to develop and evaluate the construct validity and reliability of the scale, with 1,035 participants completing the scale a total of 1,697 times. In Study 1, 402 university students completed a questionnaire inquiring (...) about the want or desire to perform behaviors “at the present moment (right now).” Items related to physical activity (e.g., “move my body”) and sedentary behaviors (e.g., “do nothing active”). An exploratory structural equation model (ESEM) revealed that 10 items should be retained, loading onto two factors (5 each for Move and Rest). In Study 2, an independent sample (n= 444) confirmed these results and found that Move and Rest desires were associated with stage-of-change for exercise behavior. In Study 3, 127 community-residing participants completed the CRAVE at 6-month intervals over two years- two times each session. Across-session interclass correlations (ICC) for Move (ICC = 0.72–0.95) and Rest (ICC = 0.69–0.88) were higher than when they were measured across 24-months (Move: ICC = 0.53; Rest: ICC = 0.49), indicating wants/desires have state-like qualities. In Study 4, a maximal treadmill test was completed by 21 university students. The CRAVE was completed immediately pre and post. Move desires decreased 26% and Rest increased 74%. Changes in Move and Rest desires were moderately associated with changes in perceived physical fatigue and energy. In Study 5, 41 university students sat quietly during a 50-min lecture. They completed the CRAVE at 3 time points. Move increased 19.6% and Rest decreased 16.7%. Small correlations were detected between move and both perceived energy and tiredness, but not calmness or tension. In conclusion, the CRAVE scale has good psychometric properties. These data also support tenets of the WANT model of motivation states for movement and rest (Stults-Kolehmainen et al., 2020a). Future studies need to explore how desires to move/rest relate to dynamic changes in physical activity and sedentarism. (shrink)

In our papers on the rationality of magic, we distinghuished, for purposes of analysis, three levels of rationality. First and lowest (rationalitYl) the goal directed action of an agent with given aims and circumstances, where among his circumstances we included his knowledge and opinions. On this level the magician's treatment of illness by incantation is as rational as any traditional doctor's blood-letting or any modern one's use of anti-biotics. At the second level (rationalitY2) we add the element of rational thinking (...) or thinking which obeys some set of explicit rules, a level which is not found in magic in general, though it is sometimes given to specific details of magical thinking within the magical thought-system. It was the late Sir Edward E. Evans-Pritchard who observed that when considering magic in detail the magician may be as consistent or critical as anyone else; but when considering magic in general, or any system of thought in general, the magician could not be critical or even comprehend the criticism. Evans-Pritchard went even further: he was sceptical as to whether it could be done in a truly consistent manner: one cannot be critical of one's own system, he thought. On this level (rationalitY2) of discussion we have explained (earlier) why we prefer to wed Evans Pritchard's view of the magician's capacity for piece-meal rationality to Sir James Frazer's view that magic in general is pseudo-rational because it lacks standards of rational thinking. (shrink)

Although Descartes has in some ways become a symbol of academic isolation, we can dispel this misunderstanding by taking into consideration the holistic nature of Cartesian philosophy. Descartes understood the various branches of philosophy as constituting an organic totality of knowledge that, because of its dependence on imagination and sensation, remains irreducible to intellectual comprehension. Ethics holds a particularly significant place in Cartesian philosophy, and this essay both demonstrates the spiritual nature of Cartesian ethics and explains why Descartes saw ethics (...) as “the ultimate degree of wisdom” so as to illustrate how we can interpret Cartesian philosophy as a spiritual practice. This takes place through a discussion of the distinctions and interconnections of Descartes’s three primary notions (soul, body, and the union of soul and body) and concludes by reflecting on the specific temporality of nobility as well as addressing several objections to Cartesian ethics. (shrink)

The Johns Hopkins-Fogarty African Bioethics Training Program (FABTP) has offered a fully-funded, one-year, non-degree training opportunity in research ethics to health professionals, ethics committee members, scholars, journalists and scientists from countries across sub-Saharan Africa. In the first 9 years of operation, 28 trainees from 13 African countries have trained with FABTP. Any capacity building investment requires periodic critical evaluation of the impact that training dollars produce. In this paper we describe and evaluate FABTP and the efforts of its trainees.Our data (...) show that since 2001, the 28 former FABTP trainees have authored or co-authored 105 new bioethics-related publications; were awarded 33 bioethics-related grants; played key roles on 78 bioethics-related research studies; and participated in 198 bioethics workshops or conferences. Over the past nine years, trainees have collectively taught 48 separate courses related to bioethics and have given 170 presentations on various topics in the field. Many former trainees have pursued and completed doctoral degrees in bioethics; some have become editorial board members for bioethics journals. Female trainees were, on average, less experienced at matriculation and produced fewer post-training outputs than their male counterparts. More comprehensive studies are needed to determine the relationships between age, sex, previous experience and training program outputs. (shrink)

A geographically stratified cross-sectional survey was conducted in 2002 to investigate household-level factors associated with use of mosquito control measures and self-reported malaria in Malindi, Kenya. A total of 629 households were surveyed. Logistic regressions were used to analyse the data. Half of all households (51%) reported all occupants using an insecticide-treated bed net and at least one additional mosquito control measure such as insecticides or removal of standing water. Forty-nine per cent reported a history of malaria in the household. (...) Of the thirteen household factors analysed, low (OR=0·23, CI 0·11, 0·48) and medium (OR=0·50, CI 0·29, 0·86) education, mudcoral (OR=0·0·39, CI 0·24, 0·66) and mud block–plaster (OR=0·47, CI 0·25, 0·87) wall types, farming (OR=1·38, CI 1·01, 1·90) and travel to rural areas (OR=0·48, CI 0·26, 0·91) were significantly associated with the use of mosquito control, while controlling for other covariates in the model. History of reported malaria was not associated with the use of mosquito control (OR=1·22, CI 0·79, 1·88). Of the thirteen covariates analysed in the second model, only two household factors were associated with history of malaria: being located in the well-drained stratum (OR=0·49, CI 0·26, 0·96) and being bitten while in the house (OR=1·22, CI 0·19, 0·49). These results suggest that high socioeconomic status is associated with increased household-level mosquito control use, although household-level control may not be enough, as many people are exposed to biting mosquitoes while away from the house and in areas that are more likely to harbour mosquitoes. (shrink)

The externalist examples of Burge, Putnam etc. were offered as examples of how it is physically identical twins can differ in mental states such as belief, and little attention was paid to the interpretations the twins impose on their respective acoustic inputs. The received story today is that this form of interpretation—the semantic reading one assigns the sounds one hears—is the product of inference. The problem for this inferential model is simple to state: though the twins are physical doppelgangers and (...) don't differ in their acoustic inputs, they differ in the interpretations they impose on their respective inputs. I argue that the inferential model does not allow for how it is the twins arrive at these different interpretations. And, since the externalist examples are compelling, this tells against the inferential model. (shrink)

​This book is the first sustained scholarly account of women and goddesses in presocratic philosophy. It approaches the origin of western philosophy via Nietzsche, Feminism, and Embodied Cognition in order to argue that the presocratics were reviving, within the largely patriarchal and death-glorifying culture of archaic Greece, a paleo/neolithic goddess-centered religiosity that affirmed life and rebirth. By taking readers from prehistoric Europe to classical Athens, Joseph I. Breidenstein Jr. provides a novel narrative of the dawn of western philosophy which (...) is more comprehensive than traditional accounts and which helps us address contemporary problems—the patriarchal attitudes and ideas that continue to corrupt academic-philosophical culture; the fascist-dominator lifestyle that continues to threaten western democracy and which is encouraged by the patriarchal aspects of academia; and the consumerism that continues to result from a materialistic-secular paradigm that is being increasingly recognized as both intellectually untenable and socially unsustainable. (shrink)

Although Descartes has in some ways become a symbol of academic isolation, we can dispel this misunderstanding by taking into consideration the holistic nature of Cartesian philosophy. Descartes understood the various branches of philosophy as constituting an organic totality of knowledge that, because of its dependence on imagination and sensation, remains irreducible to intellectual comprehension. Ethics holds a particularly significant place in Cartesian philosophy, and this essay both demonstrates the spiritual nature of Cartesian ethics and explains why Descartes saw ethics (...) as “the ultimate degree of wisdom” so as to illustrate how we can interpret Cartesian philosophy as a spiritual practice. This takes place through a discussion of the distinctions and interconnections of Descartes’s three primary notions (soul, body, and the union of soul and body) and concludes by reflecting on the specific temporality of nobility as well as addressing several objections to Cartesian ethics. (shrink)

The tower number ${\mathfrak t}$ and the ultrafilter number $\mathfrak {u}$ are cardinal characteristics from set theory. They are based on combinatorial properties of classes of subsets of $\omega $ and the almost inclusion relation $\subseteq ^*$ between such subsets. We consider analogs of these cardinal characteristics in computability theory.We say that a sequence $(G_n)_{n \in {\mathbb N}}$ of computable sets is a tower if $G_0 = {\mathbb N}$, $G_{n+1} \subseteq ^* G_n$, and $G_n\smallsetminus G_{n+1}$ is infinite for each n. (...) A tower is maximal if there is no infinite computable set contained in all $G_n$. A tower ${\left \langle {G_n}\right \rangle }_{n\in \omega }$ is an ultrafilter base if for each computable R, there is n such that $G_n \subseteq ^* R$ or $G_n \subseteq ^* \overline R$ ; this property implies maximality of the tower. A sequence $(G_n)_{n \in {\mathbb N}}$ of sets can be encoded as the “columns” of a set $G\subseteq \mathbb N$. Our analogs of ${\mathfrak t}$ and ${\mathfrak u}$ are the mass problems of sets encoding maximal towers, and of sets encoding towers that are ultrafilter bases, respectively. The relative position of a cardinal characteristic broadly corresponds to the relative computational complexity of the mass problem. We use Medvedev reducibility to formalize relative computational complexity, and thus to compare such mass problems to known ones.We show that the mass problem of ultrafilter bases is equivalent to the mass problem of computing a function that dominates all computable functions, and hence, by Martin’s characterization, it captures highness. On the other hand, the mass problem for maximal towers is below the mass problem of computing a non-low set. We also show that some, but not all, noncomputable low sets compute maximal towers: Every noncomputable (low) c.e. set computes a maximal tower but no 1-generic $\Delta ^0_2$ -set does so.We finally consider the mass problems of maximal almost disjoint, and of maximal independent families. We show that they are Medvedev equivalent to maximal towers, and to ultrafilter bases, respectively. (shrink)

The Random Number Generation task has a long history in neuropsychology as an assessment procedure for executive functioning. In recent years, understanding of human behavior has gradually changed from reflecting a static to a dynamic process and this shift in thinking about behavior gives a new angle to interpret test results. However, this shift also asks for different methods to process random number sequences. The RNG task is suited for applying non-linear methods needed to uncover the underlying dynamics of random (...) number generation. In the current article we present RandseqR: an R-package that combines the calculation of classic randomization measures and Recurrence Quantification Analysis. RandseqR is an easy to use, flexible and fast way to process random number sequences and readies the RNG task for current scientific and clinical use. (shrink)

According to agent-based approaches to virtue ethics, the rightness of an action is a function of the motives which prompted that action. If those motives were morally praiseworthy, then the action was right; if they were morally blameworthy, the action was wrong. Many critics find this approach problematically insensitive to an act’s consequences, and claim that agent-basing fails to preserve the intuitive distinction between agent- and act-evaluation. In this article I show how an agent-based account of right action can be (...) made sensitive to an act’s consequences. According to the approach which I defend, an action is right just in case it realizes an agent’s morally praiseworthy motive. Conversely, an action is wrong just in case it realizes a morally blameworthy motive. Specifying act-evaluation in terms of the realization, rather than the expression, of an agent’s motives allows an agent-based approach to distinguish between agent- and act-evaluation. This is because an agent may act from a morally praiseworthy motive, but fail to realize that motive. Her action will therefore not have been the right one, despite its being the expression of morally praiseworthy motives. (shrink)