William Whewell raised a series of objections concerning John Stuart Mill’s philosophy of science which suggested that Mill’s views were not properly informed by the history of science or by adequate reflection on scientific practices. The aim of this paper is to revisit and evaluate this incisive Whewellian criticism of Mill’s views by assessing Mill’s account of Michael Faraday’s discovery of electrical induction. The historical evidence demonstrates that Mill’s reconstruction is an inadequate reconstruction of this historical episode and the scientific (...) practices Faraday employed. But a study of Faraday’s research also raises some questions about Whewell’s characterization of this discovery. Thus, this example provides an opportunity to reconsider the debate between Whewell and Mill concerning the role of the sciences in the development of an adequate philosophy of scientific methodology.Keywords: Inductivism; Experiment; Theory; Methodology; Electromagnetism. (shrink)

Hope is a ubiquitous feature of human experience, but there has been relatively little scholarship within contemporary analytic philosophy devoted to the systematic analysis of its nature and value. In the last decade, however, there has been a resurgence of interest in the study of hope and, in particular, its role in human agency. This scholarly attention reflects an ambivalence about hope's effects. While the possession of hope can have salutary consequences, it can also make the agent vulnerable to certain (...) kinds of personal risk. The pervasiveness of hope is not a sign of its quality; only a well‐tuned hope can be a virtue. Recently, Nancy Snow has argued that hope can be an intellectual virtue. Framing her account as a contribution to regulative epistemology, she contends that the intellectual virtue of hope can (i) motivate the pursuit of important epistemic ends, (ii) create dispositions that enable the successful pursuit of these aims, and (iii) generate a method for enduring intellectual projects. In this paper, I provide a critical appraisal of Snow's account of hope as an intellectual virtue. One important implication of this critique is that hope can function as an intellectual virtue only to the extent that it has benefitted from the correcting and perfecting influence of other cognitive excellences. (shrink)

Prenatal screening can lead to the detection and diagnosis of significantly life-limiting conditions affecting the unborn child. Recognizing the difficulties facing parents who decide to continue the pregnancy, some have proposed perinatal hospice as a new modality of care. Although the medical literature has begun to devote significant attention to these practices, systematic philosophical reflection on perinatal hospice has been relatively limited. Drawing on Alasdair MacIntyre’s account of the virtues of acknowledged dependence, I contend that perinatal hospice manifests and facilitates (...) virtues essential to living well with human dependency and vulnerability. For this reason, perinatal hospice deserves broad support within society. (shrink)

Perinatal palliative and hospice care (hereafter, perinatal hospice) is a novel approach to addressing a family’s varied needs following an adverse in utero diagnosis. Christian defenses of perinatal hospice tend to focus on its role as an ethical alternative to abortion. Although these analyses are important, they do not provide adequate grounds to characterize the wide range of goods realized through this compassionate form of care. This essay draws on an analysis of the Christian virtue of humility to highlight the (...) ways a Christian virtue-based defense of perinatal hospice can account for these goods. I argue that humility can play an important facilitating role in helping Christian physicians to meet the needs of families in profoundly difficult circumstances. (shrink)

This article explores Michael Faraday’s “Historical Sketch of Electro‐Magnetism” as a fruitful source for understanding the epistemic significance of experimentation. In this work Faraday provides a catalog of the numerous experimental and theoretical developments in the early history of electromagnetism. He also describes methods that enable experimentalists to dissociate experimental results from the theoretical commitments generating their research. An analysis of the methods articulated in this sketch is instructive for confronting epistemological worries about the theory‐dependence of experimentation. †To contact the (...) author, please write to: 10289 Saint Katherine Lane, Saint Ann, MO 63074; e‐mail: [email protected]. (shrink)

Perinatal hospice is a novel form of care for an unborn child who has been diagnosed with a significantly life-limiting condition. In this book, Aaron D. Cobb develops a virtue-based defense of the value of perinatal hospice. He characterizes its promotion and provision as a common project of individuals, local communities, and institutions working together to provide exemplary care. Engaging with important themes from the work of Alasdair MacIntyre and Robert Adams, he shows how perinatal hospice manifests virtues (...) crucial to meeting the needs of families in these difficult circumstances. As a work of applied virtue ethics, this book has important normative, social, and political implications for the creation and development of structured programs of care. It grounds the view that communities ought to devote resources to ensure that these programs are widely available and to develop social structures that promote awareness of and accessibility to these forms of care. A Virtue-Based Defense of Perinatal Hospice will be of interest to philosophers working in bioethics and applied virtue ethics, as well as scholars in the fields of neonatology, nursing, palliative and hospice care, and counseling who are interested in the study of perinatal hospice. (shrink)

Marilyn McCord Adams argues that God’s goodness to individuals requires God to defeat horrendous evils; it is not enough for God to outweigh these evils through compensatory goods. On her view, God defeats the evils experienced by an individual if and only if God’s goodness to the individual enables her to integrate the evil organically into a unified life story she perceives as good and meaningful. In this essay, we seek to apply Adams’s theodicy of defeat to a particular form (...) of suffering. We argue that God’s goodness to individuals requires that God defeat the suffering to which a range of disabilities can give rise. (shrink)

The aim of this work is to elucidate John F. W. Herschel’s distinctive contribution to nineteenth-century British inductivism by exploring his understanding of experimental methods. Drawing on both his explicit discussion of experiment in his Preliminary Discourse on Natural Philosophy and his published account of experiments he conducted in the domain of electromagnetism, I argue that the most basic principle underlying Herschel’s epistemology of experiment is that experiment enables a particular kind of lower-level experimental understanding of phenomena. Experimental practices provide (...) knowledge of a particular phenomenon as a genuine effect produced under precise material conditions whose connections with other phenomena can be traced by variations in experimental parameters. The orienting concern of experimental inquiry seems to be the production of a secure understanding of phenomena even if it has no direct theoretical significance. Insofar as one can generate this lower-level understanding, it can function both as a fertile source for explanatory principles about phenomena and as a body of evidence against which one can test the adequacy of an explanatory hypothesis. This project provides evidence of Herschel’s inductivism not merely as a philosophical approach to understanding the sciences but as a methodological commitment in scientific practice. (shrink)

Thomas Reid thinks of natural philosophy as a purely nomothetic enterprise but he maintains that it is proper for natural philosophers to employ causal terminology in formulating their explanatory claims. In this paper, I analyze this puzzle in light of Reid's distinction between efficient and physical causation – a distinction he grounds in his strict understanding of active powers. I consider several possible reasons that Reid may have for maintaining that natural philosophers ought to employ causal terminology and suggest that (...) the underlying rationale for his views is his understanding of the aims of explanation and their connection to the interests of human agents. The ultimate aim of knowing the causes of phenomena is to mollify the natural intellectual curiosity of human inquirers and provide guidance that insures successful action. The discovery of laws governing phenomena fulfills this aim and, as such, it is appropriate for natural philosophers to employ causal terminology. (shrink)

The silence of God either by itself or in circumstances of profound suffering can induce hopelessness and despair, eroding a person’s ability to act in ways conducive to her own good. Given the role of hope in human agency, the loss of hope is an event of a significant moral and personal concern. And the standard responses to the problem of divine hiddenness may not address the existential crises occasioned by God’s silence. This paper seeks to develop and address this (...) challenge by evaluating two potential responses to the problem of despair-inducing experience of divine silence. (shrink)

John Herschel's discussion of hypotheses in the Preliminary Discourse on Natural Philosophy has generated questions concerning his commitment to the principle that hypothetical speculation is legitimate only if warranted by inductive evidence. While Herschel explicitly articulates an inductivist philosophy of science, he also asserts that “it matters little how {a hypothesis or theory} has been originally framed” when it can withstand extensive testing and empirical scrutiny. This evidence has convinced some that Herschel endorses an early form of hypothetico-deductivism. I aim (...) to clarify this interpretive puzzle and adduce evidence in support of the inductivist interpretation of Herschel's philosophy of science by examining his published account of a series of experiments in the domain of electromagnetism. (shrink)

John Stuart Mill's System of Logic was a significant early work in the history of the philosophy of science. The goal of this essay is to characterize Mill's views concerning the central purposes of the sciences and the methods that give to scientific inquiry its distinctive quality and power. More broadly, this chapter explores the implications of Mill's philosophy of science for important debates concerning the nature of inductivism and the normativity of scientific practice in the construction of an adequate (...) philosophy of science. To this end, it addresses William Whewell's trenchant criticisms of Mill's views and some the implications of their debates for the discipline of the philosophy of science. (shrink)

Analyses of the theological virtue of hope tend to focus on its interior dispositional structure, shifting attention away from the social dimensions crucial to its formation and exercise. We argue that one can better appreciate the place of hope in Christian thought by attending to communal features that have been peripheral to or excluded from traditional analyses. To this end, we employ resources from the literature on the extended mind and group agency to develop an account of the theological virtue (...) of hope as a socially extended virtue—that is, a virtue scaffolded by and enacted within a community whose practices are ordered toward a shared conception of human flourishing. (shrink)

This dissertation compares the thought and practice of Xunzi, a 4th--3rd century BCE Confucian, with that of Augustine of Hippo, a 4th--5th century CE Christian. Specifically, it compares their versions of the view that human nature is significantly bad or evil, and their prescriptions for the cultivation of ethically and religiously preferable modes of life, through the practice of what Pierre Hadot has called "spiritual exercises." ;Xunzi and Augustine deploy conceptual apparatuses structured by distinctive terms of art, responding to debates (...) within their own contexts. Their articulations of human personhood deeply shape their proposals and hopes for personal cultivation. This thesis examines their different anthropologies, with special attention to Augustine's concept of natura and Xunzi's idea of xing, both traditionally rendered in English as "human nature." It then discusses their positive proposals for ethico-religious education and personal cultivation, focusing on the specific practices they recommend and their accounts of how and why these practices are effective in the production of flourishing human beings. It explores Xunzi's opposition of "nature" and "artifice," his analysis of emotion, desire, and action, and his accounts of study, ritual practice, and music as spiritual exercises. It investigates Augustine's views of original sin and the mind imaging God, his account of disciplina "teaching" and "discipline," and his understandings of the liberal arts, learning from scripture, fasting, the Eucharist, and different types of prayer. ;Comparison of Xunzi and Augustine makes three contributions. First, it refines our analytical categories as students of religious thought and practice, especially in this case "human nature" and "spiritual exercises." Second, it illuminates both thinkers' views more fully, in particular deepening our understanding of Xunzi's moral psychology and Augustine's theories of Christian formation after "conversion" and baptism. Third, it contributes to contemporary debates in religious ethics: first, about moral personhood, proposing a new model of "chastened intellectualism" but underscoring the limitations of universalistic accounts; and second, about spiritual exercises, retrieving elements of Xunzi's account of ritual and Augustine's techniques for affecting one's inner discourse of interpretation and judgment. (shrink)

Landscapes of historiography in Christian social ethics -- A critical self-reflexive historiography for Christian ethics -- Metanarrative habits are hard to break -- Reevaluating Tertullian and the virtue of patience -- Continuity, discontinuity, and the quest for justice.

Many cognitive and evolutionary theories of religion argue that supernatural explanations are byproducts of our cognitive adaptations. An influential argument states that our supernatural explanations result from a tendency to generate anthropomorphic explanations, and that this tendency is a byproduct of an error management strategy because agents tend to be associated with especially high fitness costs. We propose instead that anthropomorphic and other supernatural explanations result as features of a broader toolkit of well-designed cognitive adaptations, which are designed for explaining (...) the abstract and causal structure of complex, unobservable, and uncertain phenomena that have substantial impacts on fitness. Specifically, we argue that (1) mental representations about the abstract vs. the supernatural are largely overlapping, if not identical, and (2) when the data-generating processes for scarce and ambiguous observations are complex and opaque, a naive observer can improve a bias-variance trade-off by starting with a simple, underspecified explanation that Western observers readily interpret as “supernatural.” We then argue that (3) in many cases, knowledge specialists across cultures offer pragmatic services that involve apparently supernatural explanations, and their clients are frequently willing to pay them in a market for useful and effective services. We propose that at least some ethnographic descriptions of religion might actually reflect ordinary and adaptive responses to novel problems such as illnesses and natural disasters, where knowledge specialists possess and apply the best available explanations about phenomena that would otherwise be completely mysterious and unpredictable. (shrink)

Over the last couple of decades, oocyte donation has become common, important, and sometimes lucrative. Women who donate eggs are often offered fees, though ostensibly only to offset their expenses and limited to no more than $10,000, following recommendations adopted by the fertility industry. Is the industry adhering to its recommendations? A study of advertisements published in college newspapers raises questions.

Religious healing specialists such as shamans often use magic. Evolutionary theories that seek to explain why laypersons find these specialists convincing focus on the origins of magical cognition and belief in the supernatural. In two studies, we reframe the problem by investigating relationships among ethnomedical specialists, who possess extensive theories of disease that can often appear “supernatural,” and religious healing specialists. In study 1, we coded and analyzed cross-cultural descriptions of ethnomedical specialists in 47 cultures, finding 24% were also religious (...) leaders and 74% used supernatural theories of disease. We identified correlates of the use of supernatural concepts among ethnomedical specialists; incentives and disincentives to patronize ethnomedical specialists; and distinct clusters of ethnomedical specialists that we label prestigious teachers, feared diviners, and efficacious healers. In study 2, we interviewed 84 Maasai pastoralists and their traditional religious and non-religious healing specialists. We found that laypersons relied on medicinal services based on combinations of efficacy, religious identity, and interpersonal trust. Further, laypersons and specialists largely used abstract concepts that were not conspicuously supernatural to describe how local medicines work. We conclude that religious healers in traditional societies often fulfill a practical and specialized service to local clients, and argue that supernatural theories of disease often reflect abstract cognition about rare phenomena whose causes are unobservable (e.g., infection, mental illness) instead of a separate “religious” style of thinking. (shrink)

Dubourg and Baumard explain why fictional worlds are attractive to consumers. A complete account of fictional worlds, however, should also explain why some people create them. Creation is a costly and time-consuming process that does not resemble exploration but does resemble the culturally universal phenomenon of knowledge specialization.

Recent advances in the field of statistical learning have established that learners are able to track regularities of multimodal stimuli, yet it is unknown whether the statistical computations are performed on integrated representations or on separate, unimodal representations. In the present study, we investigated the ability of adults to integrate audio and visual input during statistical learning. We presented learners with a speech stream synchronized with a video of a speaker’s face. In the critical condition, the visual (e.g. /gi/) and (...) auditory (e.g. /mi/) signals were occasionally incongruent, which we predicted would produce the McGurk illusion, resulting in the perception of an audiovisual syllable (e.g. /ni/). In this way, we used the McGurk illusion to manipulate the underlying statistical structure of the speech streams, such that perception of these illusory syllables facilitated participants’ ability to segment the speech stream. Our results therefore demonstrate that participants can integrate audio and visual input to perceive the McGurk illusion during statistical learning. We interpret our findings as support for modality-interactive accounts of statistical learning. (shrink)

Capitalizing on the hype surrounding stem cell research, numerous clinics around the world offer “stem cell therapies” for a variety of medical conditions. Despite questions about the safety and efficacy of these interventions, anecdotal evidence suggests a relatively large number of patients are traveling to receive these unproven treatments — a practice called “stem cell tourism.” Because these unproven treatments pose risks to individual patients and to legitimate translational stem cell research, stem cell tourism has generated substantial policy concern and (...) inspired attempts to reduce these risks through the development of guidelines for patients and medical practitioners. This paper examines the roles and responsibilities of physicians in patients' home countries with respect to patients' decisions to try unproven stem cell therapies abroad. Specifically, it examines professional guidance from two organizations — the American Medical Association and the International Society for Stem Cell Research — and assesses physicians' professional and legal obligations to patients considering unproven stem cell therapies. Then, drawing on qualitative interviews conducted with patients who traveled abroad for unproven stem cell treatments, it explores the roles that physicians actually play in patients' decisions and compares these actual roles with their professional and legal responsibilities. The paper concludes with a discussion of strategies to help improve the guidance physicians provide to patients considering unproven treatments. (shrink)

Stem cell science, using both embryonic and a variety of tissue-specific stem cells, is advancing rapidly and offers promise to improve medical care in the future. Yet, with the notable exception of hematopoietic stem cell transplantation, a long-established approach to treating certain cancers of the blood system, this promise is long term and most stem cell research focuses on basic scientific questions or the collection of pre-clinical data. Although some clinical trials are underway, most are focused on safety, and novel (...) effective therapy is likely a long way off. Despite the preliminary nature of most stem cell research, however, numerous clinics around the world offer stem cell “therapies” to patients today outside the context of a clinical trial. Although the number of patients who have received these stem cell-based interventions is unknown, anecdotal reports suggest a substantial population of patients is willing to try them, despite unresolved questions about their safety and efficacy. (shrink)

In vitro fertilization using donated oocytes is an important medical technique that provides the only option for some infertile patients to have children. The technique remains ethically contentious, however, and, as a result of this controversy, different oversight approaches have been developed in countries around the world. This paper examines the oversight and practice of oocyte donation in Canada, the United Kingdom and the United States to examine how policy choices have influenced the development and use of this medical technology. (...) Examining per capita utilization of oocyte donation in these three countries provides evidence that supply-side policies—specifically policies affecting the compensation of potential oocyte donors—have substantially influenced the use of this technology. These results should provide useful insight for policymakers developing or revising oocyte donation policies. (shrink)

This paper develops ‘primitive accumulation’ prior to and then in Karl Marx’s œuvre. By exploring the concept in Adam Smith and Sir James Steuart the paper highlights early influences on Marx’s evolving constructions. Marx’s construction in the Grundrisse begins with a logical determination much like Smith’s and moves, by drawing on Steuart, towards a socio-historical determination of a transitional violence. In Capital, ‘primitive accumulation’ still retains its transitional structure and delimited history, but it also points to the oppressive afterlife of (...) the processes of primitive accumulation. The political key to ‘primitive accumulation’ in Capital flows from determining primitive accumulation as temporally bounded, but having an afterlife in the oppressive social reproduction of capitalist societies. Against deriving political stakes through extended readings of ‘primitive accumulation’, this paper shows that an ‘originating’ view is textually accurate in a way that centres rather than sidelines the social reproduction of oppressions in capitalist societies. (shrink)

Johnson et al. make a strong case for Conviction Narrative Theory, but it remains unclear why so many adaptive narratives include supernatural causes and other falsehoods. Focusing on religions, I argue that an adaptive decision-making system might include supernatural falsehoods because they simplify complex problems, they are sensitive to long-term incentives, and they evoke strong emotions in a communicative context.

Researchers, including Boyer & Petersen (B&P), commonly use experimental economic studies to draw their conclusions. These studies conventionally strip away context and present participants only with abstract rules. Because context is a strictly necessary component of the decision-making process, it is not clear that inferences about high-level folk psychological concepts (e.g., rationality) can be drawn from decontextualized economic games.

Highlighting the importance of historical methods for Christian ethics, this essay begins with a general overview of recent trends in historiography that culminate in the ideologically attuned and textually based work of Elizabeth Clark. Clark's work provides the basis in the second part of the essay that identifies Constantinianism as a dominant master narrative in the work of Stanley Hauerwas through which he rereads Tertullian's concept of patience and undergirds his call for pacifism. The final section explores the dangers of (...) such master narratives for Christian ethical analysis and calls instead for a critical, collaborative, and self-reflexive approach to history more capable of reconciling power, privilege, and marginalization. (shrink)

We believe that the professional responsibility of bioscience and biotechnology professionals includes a social responsibility to contribute to the resolution of ethically fraught policy problems generated by their work. It follows that educators have a professional responsibility to prepare future professionals to discharge this responsibility. This essay discusses two pilot projects in ethics pedagogy focused on particularly challenging policy problems, which we call “fractious problems”. The projects aimed to advance future professionals’ acquisition of “fractious problem navigational” skills, a set of (...) skills designed to enable broad and deep understanding of fractious problems and the design of good policy resolutions for them. A secondary objective was to enhance future professionals’ motivation to apply these skills to help their communities resolve these problems. The projects employed “problem based learning” courses to advance these learning objectives. A new assessment instrument, “Skills for Science/Engineering Ethics Test”, was designed and administered to measure the success of the courses in doing so. This essay first discusses the rationale for the pilot projects, and then describes the design of the pilot courses and presents the results of our assessment using SkillSET in the first pilot project and the revised SkillSET 2.0 in the second pilot project. The essay concludes with discussion of observations and results. (shrink)

© 2015 Elsevier Inc.Toxoplasma gondii is a protozoan pathogen in the phylum Apicomplexa that resides within an intracellular parasitophorous vacuole that is selectively permeable to small molecules through unidentified mechanisms. We have identified GRA17 as a Toxoplasma-secreted protein that localizes to the parasitophorous vacuole membrane and mediates passive transport of small molecules across the PVM. GRA17 is related to the putative Plasmodium translocon protein EXP2 and conserved across PV-residing Apicomplexa. The PVs of GRA17-deficient parasites have aberrant morphology, reduced permeability to (...) small molecules, and structural instability. GRA17-deficient parasites proliferate slowly and are avirulent in mice. These GRA17-deficient phenotypes are rescued by complementation with Plasmodium EXP2. GRA17 functions synergistically with a related protein, GRA23. Exogenous expression of GRA17 or GRA23 alters the membrane conductance properties of Xenopus oocytes in a manner consistent with a large non-selective pore. Thus, GRA17 and GRA23 provide a molecular basis for PVM permeability and nutrient access. (shrink)

Oocyte donation raises conflicts of interest and commitment for physicians but little attention has been paid to how to reduce these conflicts in practice. Yet the growing popularity of assisted reproduction has increased the stakes of maintaining an adequate oocyte supply and minimizing conflicts. A growing body of professional guidelines, legal challenges to professional self-regulation, and empirical research on the practice of oocyte donation all call for renewed attention to the issue. As empirical findings better inform existing conflicts and their (...) potential harms, we can better attempt to reduce these conflicts. To that end, the article first describes the nature of conflicts in oocyte donation and relevant regulations and professional guidelines. We then describe studies on conflicts at four phases of oocyte donation: recruitment, screening, stimulation, and post-stimulation monitoring. Next we consider three models for conflict reduction in medicine generally: improved professional self-regulation, outright restriction like Stark anti-referral laws, or the use of conflict mediators, like in living organ donation. We ultimately conclude that improved professional self-regulation is a reasonable starting place for oocyte donation. (shrink)

This study analyzes 435 oocyte donor recruitment advertisements to assess whether entities recruiting donors of oocytes to be used for in vitro fertilization (IVF) procedures include a disclosure of risks associated with the donation process in their advertisements. Such disclosure is required by the self-regulatory guidelines of the American Society for Reproductive Medicine (ASRM) and by law in California for advertisements placed in the state. We find very low rates of risk disclosure across entity types and regulatory regimes, although risk (...) disclosure is more common in advertisements placed by entities subject to ASRM's self-regulatory guidelines. Advertisements placed in California are more likely to include risk disclosure, but disclosure rates are still quite low. California-based entities advertising outside the state are more likely to include risk disclosure than non-California entities, suggesting that California's law may have a modest “halo effect.” Our results suggest that there is a significant ethical and policy problem with the status quo in light of the known and unknown risks of oocyte donation and the importance of risk disclosure to informed consent in the context of oocyte donation. (shrink)

In vitro fertilization using donated oocytes has proven to be an effective treatment option for many prospective parents struggling with infertility, and the usage of donated oocytes in assisted reproduction has increased markedly since the technique was first successfully used in 1984. Data published by the Centers for Disease Control and Prevention on the use of assisted reproductive technologies in the United States indicate that approximately 12% of all ART cycles in the country now use donated oocytes. The increased use (...) of oocyte donation in the United States has prompted discussion regarding risks associated with the process and how best to ensure the safety of oocyte donors.Physical risks associated with oocyte donation include bleeding, infection, ovarian hyperstimulation syndrome and a potential, although unconfirmed, increased risk of developing various forms of cancer, such as uterine, colon, breast, ovarian, and endometrial cancers. (shrink)

Hope is crucial human agency, but its fragility grounds a substantive challenge to Christian belief. It is not clear how a perfectly loving God could permit despairinducing experiences of divine silence. Drawing upon a distinctively Christian psychology of hope, this paper seeks to address this challenge. I contend that divine silence can act as a corrective to misplaced natural hopes. But there are risks in God’s choice to allow a person to lose all natural hope. Thus, if God is perfectly (...) loving, God ought to find a way to demonstrate goodness to those who are tempted by theological despair. I argue that the Church demonstrates God’s goodness through its merciful care and hope for the afflicted. The local community can act to sustain or recover a person’s capacity to remain open to the gift of hope even in the midst of divine silence. (shrink)