The degree to which abundances are divided equitably among community species or evenness is a basic property of any biological community. Several evenness indices have been proposed to summarize community structure. However, despite their potential applicability in ecological research, none seems to be generally preferred. In this paper we show that, unlike other evenness indices without any clear information-theoretical meaning, Hill's parametric diversity measure E ,0 has an immediate relation to Rényi's generalized information. Therefore, E ,0 might be adequate for (...) summarizing community structure within the context of a general theoretical framework of diversity analysis based on information theory. (shrink)

Traditional diversity indices are computed from the abundances of species present and are insensitive to taxonomic differences between species. However, a community in which most species belong to the same genus is intuitively less diverse than another community with a similar number of species distributed more evenly between genera. In this paper, we propose an information-theoretical measure of taxonomic diversity that reflects both the abundances and taxonomic distinctness of the species. Unlike previous measures of taxonomic diversity, such as Rao's quadratic (...) entropy, in this new measure the analyzed taxonomic properties are associated with the single species instead of species pairs. (shrink)

The degree to which abundances are evenly divided among the species of a given community is a basic property of any biological community. Several evenness indices have thus far been proposed in ecological literature. However, despite their vast potential applicability in ecological research, none seems to be generally preferred. In this paper, I first summarize the basic requirements that evenness measures should meet to adequately behave in ecological studies. Then, I discuss the major drawbacks of these requirements and propose an (...) alternative family of measures that are based on the notion of specificity used in fuzzy set theory for measuring the uncertainty associated with a fuzzy set. (shrink)

Biological diversity would apparently seem the most intuitive and easily studied of all the ecological concepts. However, in practice biodiversity has suffered from great number of definitions that vary with the specific needs of the different researchers, thus making it extremely confusing as an ecological concept. In this paper, I shortly review the concept of biodiversity showing that there exists a substantial ambiguity among ecologists as far as biodiversity conceptualization and evaluation is concerned. I conclude that, due to this major (...) disagreement on its very nature, biodiversity may be defined simply as a set of multivariate summary statistics for quantifying different characteristics of community structure. (shrink)

This book develops an Aristotelian account of the virtue of practical intelligence or "phronesis"--an excellence of deliberating and making choices--which ...

The Statesman is Plato's neglected political work, but it is crucial for an understanding of the development of his political thinking. In some respects it continues themes from the Republic, particularly the importance of knowledge as entitlement to rule. But there are also changes: Plato has dropped the ambitious metaphysical synthesis of the Republic, changed his view of the moral psychology of the citizen, and revised his position on the role of law and institutions. In its presentation of the statesman's (...) expertise, the Statesman modifies, as well as defending in original ways, this central theme of the Republic. (shrink)

A desirable property of a diversity index is strict concavity. This implies that the pooled diversity of a given community sample is greater than or equal to but not less than the weighted mean of the diversity values of the constituting plots. For a strict concave diversity index, such as species richness S, Shannon''s entropy H or Simpson''s index 1-D, the pooled diversity of a given community sample can be partitioned into two non-negative, additive components: average within-plot diversity and between-plot (...) diversity. As a result, species diversity can be summarized at various scales measuring all diversity components in the same units. Conversely, violation of strict concavity would imply the non-interpretable result of a negative diversity among community plots. In this paper, I apply this additive partition model generally adopted for traditional diversity measures to Aczél and Daróczy''s generalized entropy of type . In this way, a parametric measure of -diversity is derived as the ratio between the pooled sample diversity and the average within-plot diversity that represents the parametric analogue of Whittaker''s -diversity for data on species relative abundances. (shrink)

Community diversity has been studied extensively in relation to its effects on ecosystem functioning. Testing the consequences of diversity on ecosystem processes will require measures to be available based on a rigorous conceptualization of their very meaning. In the last decades, literally dozens of measures of diversity have been proposed. However, rather than using unrelated metrics, we need to identify their separate components so that possible links between them and ecosystem functioning can be examined using an agreed-upon language. In this (...) paper, first, a short overview on new and old measures of community diversity is presented. Next, I propose a general framework in which most of the existing measures of diversity are sorted into four interrelated semantic classes: richness, abundance-weighted diversity, evenness and divergence. In this view, this paper constitutes an attempt to organize the very large number of existing diversity measures avoiding ambiguities in the meaning of the different facets of community diversity. (shrink)

Traditional diversity measures such as the Shannon entropy are generally computed from the species' relative abundance vector of a given community to the exclusion of species' absolute abundances. In this paper, I first mention some examples where the total information content associated with a given community may be more adequate than Shannon's average information content for a better understanding of ecosystem functioning. Next, I propose a parametric measure of statistical information that contains both Shannon's entropy and total information content as (...) special cases of this more general function. (shrink)

This reply paper includes two brief remarks in rejoinder to the commentary papers of Myers and Patil, Podani, and Sarkar. The first observation concerns the fundamental nature of ecological diversity measures, while the second one specifically addresses some interesting mathematical connections between α- and β-diversity.

The current debate over aesthetic testimony typically focuses on cases of doxastic repetition — where, when an agent, on receiving aesthetic testimony that p, acquires the belief that p without qualification. I suggest that we broaden the set of cases under consideration. I consider a number of cases of action from testimony, including reconsidering a disliked album based on testimony, and choosing an artistic educational institution from testimony. But this cannot simply be explained by supposing that testimony is usable for (...) action, but unusable for doxastic repetition. I consider a new asymmetry in the usability aesthetic testimony. Consider the following cases: we seem unwilling to accept somebody hanging a painting in their bedroom based merely on testimony, but entirely willing to accept hanging a painting in a museum based merely on testimony. The switch in intuitive acceptability seems to track, in some complicated way, the line between public life and private life. These new cases weigh against a number of standing theories of aesthetic testimony. I suggest that we look further afield, and that something like a sensibility theory, in the style of John McDowell and David Wiggins, will prove to be the best fit for our intuitions for the usability of aesthetic testimony. I propose the following explanation for the new asymmetry: we are willing to accept testimony about whether a work merits being found beautiful; but we are unwilling to accept testimony about whether something actually is beautiful. (shrink)

Metaphysicians speak of laws of nature in terms of necessity and universality; scientists, in terms of symmetry and invariance. In this book van Fraassen argues that no metaphysical account of laws can succeed. He analyzes and rejects the arguments that there are laws of nature, or that we must believe there are, and argues that we should disregard the idea of law as an adequate clue to science. After exploring what this means for general epistemology, the author develops the empiricist (...) view of science as a construction of models to represent the phenomena. (shrink)

Philosophy has as much to do with feelings as it does with thoughts and thinking. Philosophy, accordingly, requires not only emotional sensitivity but an understanding of the emotions, not as curious but marginal psychological phenomena but as the very substance of life. In this, the second book in a series devoted to his work on the emotions, Robert Solomon presents a defense of the emotions and of sentimentality against the background of what he perceives as a long history of abuse (...) in philosophy and social thought and art and literary criticism. The title piece reopens a classic debate about the role of sentimentality in art and literature. In subsequent chapters, Solomon discusses not only such "moral sentiments" as sympathy and compassion but also grief, gratitude, love, horror, and even vengeance. He also defends, with appropriate caution, the "seven deadly sins." The emotions, at least some emotions--are essential to a well-lived life. They are or can be virtues, features of the human condition without which civilized life would be unimaginable. (shrink)

The Cambridge History of Renaissance Philosophy, published in 1988, offers a balanced and comprehensive account of philosophical thought from the middle of the fourteenth century to the emergence of modern philosophy. This was the first volume in English to synthesise for a wider audience the substantial and sophisticated research now available. The volume is organised by branch of philosophy rather than by individual philosopher or school, and the intention has been to present the internal development of different aspects of the (...) subject in their own historical context. The structure also naturally emphasises the international nature of philosophy in the Renaissance. (shrink)

The authors present a case study involving truth telling responsibilities in the setting of nonepileptic seizures. Specifically, over the course of several suspected nonepileptic seizures, a patient’s seizures stopped after he received a saline flush meant to precede the administration of anti-seizure medication. The patient and his surrogate believed he had received the medication each time, and the team wondered whether they should disclose the truth. Some worried that disclosure would reinforce the suspected psychogenic behavior, exacerbating the patient’s condition. In (...) this way, the case study presents a twist on the traditional truth telling archetype. While most truth telling cases center on navigating cultural differences or worries about emotional harm, this case presented concerns about medical harm in the form of exacerbating the patient’s condition. The authors describe the complex patient-family-team dynamic that preceded this ethical dilemma, describe the case, analyze the ethical issue, and describe the outcome. (shrink)

Artikelen en lezingen uit de periode 1970-1982.

Three standard psychometric tests were administered to parents who volunteered their children for a randomised, double-blind placebo-controlled trial of a new asthma drug and to a control group of parents whose children were eligible for the trial but had declined the invitation. The trial took place at a children's hospital in Australia. The subjects comprised 68 parents who had volunteered their children and 42 who had not, a participation rate of 94 per cent and 70 per cent, respectively. The responses (...) of these parents to the Gordon Survey of Interpersonal Values Questionnaire, the Coopersmith Self-Esteem Inventory and the Cattell Sixteen Personality Factor Questionnaire were analysed by computer. There was a marked difference between the psychological profiles of the two groups of parents. Volunteering parents put more value on benevolence while non-volunteering parents were more concerned with power and prestige. The self-esteem of volunteering parents was much lower than that of non-volunteering parents. Finally, volunteering parents were more introverted, exhibited greater anxiety and low supergo, while non-volunteering parents appeared to have greater social confidence and emotional stability. Since an individual's values, self-esteem and personality may be important antecedents of behaviour, these findings suggest that parents who volunteer their children for clinical research are not only socially disadvantaged and emotionally vulnerable, but may also be psychologically predisposed to volunteering. Furthermore, these findings provide evidence for the existence of a psychosocial 'filter' effect of the informed consent procedure, which may be discouraging the better educated, more privileged and psychologically resilient members of society from participation as research subjects. (shrink)

In this dialogue Plato shows the pretensions of the leading sophist, Protagoras, challenged by the critical arguments of Socrates. The dialogue broadens out to consider the nature of the good life and the role of intellect and pleasure.

As a result of the developments in science and technology, humanity began to experience a digital transformation after the 19th century. With this digital transformation, it is seen that a serious change has occurred in human beings biologically, socially, and, more specifically, religiously. One could say that different trends have emerged at many points where human relations, the relationship of the human with the environment and with God are also affected. Among the most comprehensive and prominent of these trends is (...) transhumanism because of its aims for humanity and the world. Transhumanism, which views technology as the main point of reference for the future of humanity, is also considered a cultural, social, and ideological human movement with its statements intended for society. It considers immortality as a goal, along with such claims as improving welfare, extending human life, and wiping out diseases by using technology in every aspect of human life. Transhumanists, who claim that they can achieve immortality thanks to technology, argue that this will happen in two ways. The first is biological immortality. It will be achieved by eliminating all kinds of biological factors that lead to humans aging and death. The second is digital or virtual immortality, which is achieved by transferring human consciousness from the biological body to computer interfaces and installing it in any desired entity. This perspective must be critically examined as it can be considered an attempt to challenge death, which is the basic doctrine of classical religions. In the present study, human immortality, considered the most important claim made by transhumanists, is criticized within kalām, Islamic theology. Of course, transhumanists’ account of human immortality is impossible, according to kalām. It can be said that transhumanists view of immortal human can be considered in the category of created beings, which is defined in kalām as "the being created later and needs another being in order to exist and to continue its existence". Given that transhumanists base the idea of the immortal being upon biological healing or digital transmission, it is clear that both types of beings need someone else. Therefore, one could say that it would be more reasonable to define transhumanists’ notion of immortality as the act of prolonging human life. It is because the life of immortal beings, accepted as biological or digital entities, is shaped by many factors. If these factors disappear, so does the being. On the other hand, the attribute of immortality, which belongs to the eternal being only, according to kalām, must come from itself without needing any other being. Therefore, the notion of immortal being suggested by the transhumanists must be reexamined within kalām and be redefined as the extension of life. The redefined immortality as the extension of life hardly poses kalāmī (or theological) problems. In fact, Islam encourages using all types of tools and equipment to enable humans to have a healthy and blissful life. (shrink)

What is empiricism and what could it be? Bas C. van Fraassen, one of the world’s foremost contributors to philosophical logic and the philosophy of science, here undertakes a fresh consideration of these questions and offers a program for renewal of the empiricist tradition. The empiricist tradition is not and could not be defined by common doctrines, but embodies a certain stance in philosophy, van Fraassen says. This stance is displayed first of all in a searing, recurrent critique of metaphysics, (...) and second in a focus on experience that requires a voluntarist view of belief and opinion._ _Van Fraassen focuses on the philosophical problems of scientific and conceptual revolutions and on the not unrelated ruptures between religious and secular ways of seeing or conceiving of ourselves. He explores what it is to be or not be secular and points the way toward a new relationship between secularism and science within philosophy. (shrink)

What is empiricism and what could it be? Bas . van Fraassen, one of the world’s foremost contributors to philosophical logic and the philosophy of science, here undertakes a fresh consideration of these questions and offers a program for renewal of the empiricist tradition. The empiricist tradition is not and could not be defined by common doctrines, but embodies a certain stance in philosophy, van Fraassen says. This stance is displayed first of all in a searing, recurrent critique of metaphysics, (...) and secondly in a focus on experience that requires a voluntarist view of belief and opinion. Van Fraassen focuses on the philosophical problems of scientific and conceptual revolutions and on the not unrelated ruptures between religious and secular ways of seeing or conceiving of ourselves. He explores what it is to be or not be secular and points the way toward a new relationship between secularism and science within philosophy. (shrink)

Nietzsche’s Revolution argues that Nietzsche is a revolutionary who aims to liberate modernity by overthrowing Christianity. Although Nietzsche’s terrified inability to follow through on this revolutionary project causes him to retreat into a retrograde essentialism of race and gender that betrays his own revolutionary promise, Nietzsche’s complicity in this failure bequeaths this revolution to us, his future readers, who can take it up in the form of poststructuralist queer theory and politics. This is a revolutionary future Nietzsche could neither have (...) foreseen nor endorsed, but is the necessary consequence of his quest to overthrow Christianity’s cult of meaning. (shrink)

De Interpretatione is among Aristotle's most influential and widely read writings; C. W. A. Whitaker presents the first systematic study of this work, and offers a radical new view of its aims, its structure, and its place in Aristotle's system. He shows that De Interpretatione is not a disjointed essay on ill-connected subjects, as traditionally thought, but a highly organized and systematic treatise on logic, argument, and dialectic.

The thesis of this book is to develop a theory of value covering all kinds of values, based on my unified utilitarian theory. It is unique and is different from all traditional and existing theories of value. Like the views of most psychologists and decision-scientists, value is asserted to be subjective in nature because value exists only for a subject. Value and value judgment are considered statistical in nature in three dimensions, namely in the dimensions of subject, object, and judge. (...) This theory covers a modified von Neumann-Morgenstern utility theory as an integral part. The three conceptions of utility held by philosophers, economicsts, and decision-scientists are unified. The traditional and conventional classification of value into intrinsic and instrumental, which may lead to confusion, misunderstanding, and circularity, is not used. Instead, a classification based on the classification of good things in life according to the principle of exchangeability and replaceability is emphasized and used. A decision-theoretic approach is taken for the study of actions in life. All the actions in a person's life are for the pursuit of values, and all the values pursued are related, directly or indirectly, closely or remotely, to a life plan. Thus, this utilitarian general theory of value eventually leads to a philosophy of life, which is also consequential, teleological, and utilitarian. (shrink)

Comprehensie collection of historical and contemporary philosophies of technology, including Plato, Aristotle, St. Simon, Comte, Marx, Heidegger, Mumford, Foucault.

I offer a diagnosis of the parallelism between the Doctrine of Potential Parts and the Doctrine of Potential Wholes and briefly examine its bearing on Johansson’s account of the Tibbles-Tib Problem.

We argue that there is a conflict among classical theism's commitments to divine simplicity, divine creative freedom, and omniscience. We start by defining key terms for the debate related to classical theism. Then we articulate a new argument, the Aloneness Argument, aiming to establish a conflict among these attributes. In broad outline, the argument proceeds as follows. Under classical theism, it's possible that God exists without anything apart from Him. Any knowledge God has in such a world would be wholly (...) intrinsic. But there are contingent truths in every world, including the world in which God exists alone. So, it's possible that God contingently has wholly intrinsic knowledge. But whatever is contingent and wholly intrinsic is an accident. So, God possibly has an accident. This is incompatible with classical theism. Finally, we consider and rebut several objections. (shrink)

In this volume of newly commissioned essays, leading moral philosophers offer a comprehensive overview of virtue ethics.

The issue of power has been addressed as part of human actions, which form the basis of the discussions of destiny in Islamic theology. Various schools of kalām have extensively discussed the issue of power throughout history. The locus of power is also one of the critical concerns that have been emphasized within these discussions. The schools of the Mu'tazila, al-Ashʿarī and al-Māturīdī have put forward different perspectives on whether the locus of power exists or not and where it exists (...) if it does so. Mutazilites are known to be in agreement with the view that te human body is the substrate of power. On the other hand, However, they hold different views, not only on the exact locus of power in the body but also on its type. While some argue that the locus of power in the body is the organs, others claim that it is not the organs. The schools of al-Ashʿarī and al-Māturīdī accept that there is no locus for power and emphasize that power is created by Allah the moment it would initiate action. When these views of the kalām schools are considered within the framework of the data from the modern science of anatomy, it is seen that what modern science has to say on this issue concurs well with the Mu'tazilite view that the locus of power is the body and that it creates the action by managing the organs from a single center. This is because, when considered from the lens of anatomy, what is meant by the schools of kalām with “power” is electrical activity (stimulus) that activates the muscles. Therefore, scientifically considered, for any movement to occur, an electrical activity must first begin in the brain and be transmitted to the muscles via motor nerves. If there were no electrical activity in the brain, the muscles and energy that make up the human movement system would not be active, so movement would hardly take locus. Therefore, the claim made some of the Mu'tazili scholars that the power is in the organs is scientifically not valid. As for the debates on whether the power in different organs is the same or different in terms of its type, the views of the scholars who argue that they are the same genus are apparently correct. This is because the electrical activity, which we accept as power, spreads to the organs after it is formed in the brain. This implies that the power which activates the organs is of the same type. However, it can be said that Mu'tazila’s idea of the constant presence of power in its locus conflicts with modern scientific data. The views of al-Ash'arite and al-Maturidite schools that power is free from being in a constant location are compatible with the findings of recent experiments on brain activities. That is, some experimental studies have indicated that the electrical activity that creates an act occurs in the brain before the act itself and outside the will of the human. In brief, the view of Ash'arite and Maturidite scholars that power is not constantly present in the body and that it is created by Allah each time it is needed is compatible with the creation of power, which we define as electrical activity. (shrink)

The ancient legacy of philosophy -- Consciousness: what a concept! -- God, nature, and spirituality -- Rationality, truth, and the problem of knowledge -- Freedom and responsibility -- How should we live?: morality and ethics -- Philosophy, happiness, and the meaning of life -- Conclusion: why philosophy?