Ample research demonstrates that parents’ experience-based mental representations of attachment—cognitive models of close relationships—relate to their children’s social-emotional development. However, no research to date has examined how parents’ attachment representations relate to another crucial domain of children’s development: brain development. The present study is the first to integrate the separate literatures on attachment and developmental social cognitive neuroscience to examine the link between mothers’ attachment representations and 3- to 8-year-old children’s brain structure. We hypothesized that mothers’ attachment representations would relate (...) to individual differences in children’s brain structures involved in stress regulation—specifically, amygdala and hippocampal volumes—in part via mothers’ responses to children’s distress. We assessed 52 mothers’ attachment representations and children’s brain structure. Mothers’ secure base script knowledge was significantly related to children’s smaller left amygdala volume but was unrelated to hippocampal volume; we found no indirect links via maternal responses to children’s distress. Exploratory analyses showed associations between mothers’ attachment representations and white matter and thalamus volumes. Together, these preliminary results suggest that mothers’ attachment representations may be linked to the development of children’s neural circuitry related to stress regulation. (shrink)

This paper examines college athletes’ perceived support for concussion reporting from coaches and teammates and its variation by year-in-school, finding significant differences in perceived coach support. It also examines the effects of perceived coach support on concussion reporting behaviors, finding that greater perceived coach support is associated with fewer undiagnosed concussions and returning to play while symptomatic less frequently in the two weeks preceding the survey. Coaches play a critical role in athlete concussion reporting.

Concussion is a form of traumatic brain injury that has been defined as a “trauma-induced alteration in mental status that may or may not involve loss of consciousness.” Terms such as getting a “ding” or getting your “bell rung” are sometimes used as colloquialisms for concussion, but inappropriately downplay the seriousness of the injury. It is estimated that between 1.6 and 3.8 million concussions occur annually in the United States as a result of participation in sports or recreational activities. To (...) date, there are no objective, biological markers for concussion; rather, the current diagnosis of concussion is dependent upon symptom reporting by the athlete. In the acute phase, concussions can result in a broad spectrum of symptoms that can be transient or last for days, weeks, or even months. Symptom prolongation is generally referred to as post-concussion syndrome. (shrink)

Since Barry Stroud's classic paper in 1968, the general discussion on transcendental arguments tends to focus on examples from theoretical philosophy. It also tends to be pessimistic, or at least extremely reluctant, about the potential of this kind of arguments. Nevertheless, transcendental reasoning continues to play a prominent role in some recent approaches to moral philosophy. Moreover, some authors argue that transcendental arguments may be more promising in moral philosophy than they are in theoretical contexts. Against this background, the current (...) volume focuses on transcendental arguments in practical philosophy. Experts from different countries and branches of philosophy share their views about whether there are actually differences between "theoretical" and "practical" uses of transcendental arguments. They examine and compare different versions of transcendental arguments in moral philosophy, explain their structure, and assess their respective problems and promises. This book offers all those interested in ethics, meta-ethics, or epistemology a more comprehensive understanding of transcendental arguments. It also provides them with new insights into uses of transcendental reasoning in moral philosophy. (shrink)

At the heart of Levinas’s work is the apparently simple idea that through the encounter with another person, we are forced to give up our self-concern and take heed of the ethical relation between us. But, while simple on the surface, when one tries to characterize it in more detail, it can be hard to fit together the various ways in which Levinas talks about this relation and to identify precisely what he took its normative structure to be, as this (...) is described in a number of apparently different ways, that are not obviously compatible or equivalent, such as “command,” “call,” “summons,” “demand,” and so on. In this chapter, we intend to focus on these different characterizations and show what makes them different while also endeavoring to find a way in which Levinas’s conception may nonetheless be fitted together into a coherent account of the face-to-face encounter that is at the heart of his ethics. We will begin by considering the different normative terms used to characterize the encounter in that text and show how they are conceptually distinct from one another; we will then offer a way to read Levinas’s position to nonetheless show how these different normative relations can be fitted together into a stable position. (shrink)

This article gives a conceptual review of the e-value, ev(H|X) – the epistemic value of hypothesis H given observations X. This statistical significance measure was developed in order to allow logically coherent and consistent tests of hypotheses, including sharp or precise hypotheses, via the Full Bayesian Significance Test (FBST). Arguments of analysis allow a full characterization of this statistical test by its logical or compositional properties, showing a mutual complementarity between results of mathematical statistics and the logical desiderata lying at (...) the foundations of this theory. (shrink)

In trying to reach some view regarding the philosophical exchanges that went on between F. H. Bradley and William James at the turn of the century, it is in some respects tempting to endorse Bradley's view that ‘our differences may perhaps on the whole be small when compared with the extent of our agreement’. Indeed, in most of the articles, letters and books in which the debate between these two men was carried on, one finds the protagonists claiming to be (...) mystified as to the grounds of the dispute, and to see no great distinction in their respective outlooks. (shrink)

In this paper, the relationship between the e-value of a complex hypothesis, H, and those of its constituent elementary hypotheses, Hj, j = 1… k, is analyzed, in the independent setup. The e-value of a hypothesis H, ev, is a Bayesian epistemic, credibility or truth value defined under the Full Bayesian Significance Testing mathematical apparatus. The questions addressed concern the important issue of how the truth value of H, and the truth function of the corresponding FBST structure M, relate to (...) the truth values of its elementary constituents, Hj, and to the truth functions of their corresponding FBST structures Mj, respectively. (shrink)

Can original philosophy be done while simultaneously engaging in the history of philosophy? Such a possibility is questioned by analytic philosophers who contend that history contaminates good philosophy, and by historians of philosophy who insist that theoretical predecessors cannot be ignored. Believing that both camps are misguided, the contributors to this book present a case for historical philosophy as a valuable enterprise. The contributors include: Todd L. Adams, Lilli Alanen, Jos? Bernardete, Jonathan Bennett, John I. Biro, Phillip Cummins, Georges Dicker, (...) Daniel A. Dombrowski, Daniel Garber, Josiah Gould, Jorge J.E. Gracie, Daniel Graham, Charles Griswold, James Lawler, Rudolf Luthe, Edward H. Madden, George Mavrodes, Gerald E. Myers, Jonathan R?e, Frithjof Rodi, Kenneth L. Schmitz, Vladimir Shtinov, David G. Stern, Robert Turnbull, James Van Cleve, Frederick Van De Pitte, Henry Beatch, and Richard Watson. (shrink)

One argument put forward by Christine Korsgaard in favour of her constructivist appeal to the nature of agency, is that it does better than moral realism in answering moral scepticism. However, realists have replied by pressing on her the worry raised by H. A. Prichard, that any attempt to answer the moral sceptic only succeeds in basing moral actions in non-moral ends, and so is self-defeating. I spell out these issues in more detail, and suggest that both sides can learn (...) something by seeing how the sceptical problematic arises in Kant. Doing so, I argue, shows how Korsgaard might raise the issue of scepticism against the realist whilst avoiding the Prichardian response.1. (shrink)

The aim of this paper is to criticize Thomas Baldwin's claim, that in developing an identity theory of truth, F H Bradley was following Hegel. It is argued that Baldwin has incorrectly understood certain passages from Hegel which he cites in defense of this view, and that Hegel's conception of truth was primarily material, not propositional.

Randomization is an integral part of well-designed statistical trials, and is also a required procedure in legal systems. Implementation of honest, unbiased, understandable, secure, traceable, auditable and collusion resistant randomization procedures is a mater of great legal, social and political importance. Given the juridical and social importance of randomization, it is important to develop procedures in full compliance with the following desiderata: (a) Statistical soundness and computational efficiency; (b) Procedural, cryptographical and computational security; (c) Complete auditability and traceability; (d) Any (...) attempt by participating parties or coalitions to spuriously influence the procedure should be either unsuccessful or be detected; (e) Open-source programming; (f) Multiple hardware platform and operating system implementation; (g) User friendliness and transparency; (h) Flexibility and adaptability for the needs and requirements of multiple application areas (like, for example, clinical trials, selection of jury or judges in legal proceedings, and draft lotteries). This paper presents a simple and easy to implement randomization protocol that assures, in a formal mathematical setting, full compliance to the aforementioned desiderata for randomization procedures. (shrink)

Robert Stern; VII*—The Relation between Moral Theory and Metaphysics, Proceedings of the Aristotelian Society, Volume 92, Issue 1, 1 June 1992, Pages 143–160, h.

Robert Stern; VII*—The Relation between Moral Theory and Metaphysics, Proceedings of the Aristotelian Society, Volume 92, Issue 1, 1 June 1992, Pages 143–160, h.

Walter Reese-Schäfer, Karl-Otto Apel, Zur Einführung (with an Afterword by Jürgen Habermas), Junis Verlag GmbH, Hamburg 1990, 176pp. DM 17.80 -/- The author, presently a freelance writer published in the newspaper “Die Zeit” and the magazine “Stern,” pro­vides in this small book a clear and concise introduction to sources, themes and conclusions in the philosophy of Karl-Otto Apel. Apel, Emeritus Pro­fessor at Frank­furt, and close colleague of Habermas, characterizes his viewpoint as a “transcen­dental pragmatism” in which a Kantian concern (...) for question regarding “the conditions for the possi­bility of some­thing,” (p.10) mixes with deontological discourse-ethics, semeiotic themes from Peirce, an ap­proach to fallibilism, the demand for “final justifica­tions” (Letzt­begründung) and German her­meneutics. In view of the “den­sity and concentration” of Apel’s texts, which often have a “deterrent effect” upon those not already at home with “the phil­osophical language game,” it is the announced aim of this book to provide a work of translation and clarification of Apel’s special­ized efforts --in effect an orientation to Apel’s work. The book divides into an Introduction, 8 chapters and a summary conclusion --with Habermas’ appreciation, “A Master Builder with Hermeneutic Feeling --The Way of Philosopher Karl-Otto Apel,” bringing up the rear. There is also a bibliography of primary and secondary sources and a short table outlining highlights of Apel’s career. The “Introduction” provides a good overview of the aims of the book and gets one started on central themes. (shrink)

The Gompertz distribution is commonly used in biology for modeling fatigue and mortality. This paper studies a class of models proposed by Adham and Walker, featuring a Gompertz type distribution where the dependence structure is modeled by a lognormal distribution, and develops a new multivariate formulation that facilitates several numerical and computational aspects. This paper also implements the FBST, the Full Bayesian Significance Test for pertinent sharp (precise) hypotheses on the lognormal covariance structure. The FBST’s e-value, ev(H), gives the epistemic (...) value of hypothesis, H, or the value of evidence in the observed in support of H. (shrink)

It is well known that Maimonides rejects the Kalam argument for the existence of God because it assumes the temporal creation of the world, a premise for which he says there is no “cogent demonstration (burhan qat'i) except among those who do not know the difference between demonstration, dialectics, and sophistic argument.”Moses Maimonides, The Guide of the Perplexed, trans. Shlomo Pines (Chicago: University of Chicago Press, 1963), I:71:180. All references are to this translation; parenthetic in-text references are to part, chapter, (...) and page. By contrast, he claims to establish belief in the existence of God “through a demonstrative method as to which there is no disagreement in any respect” (I:71:182). Taken at his word, Maimonides’ proofs for the existence of the deity, like Aquinas’s five ways, have traditionally been read as models of medieval natural theology: of the power of human reason to independently establish revealed truth. In recent years, however, the same demonstrations have assumed a second kind of significance. For scholars, like myself, who argue that Maimonides holds severe views about the limitations of human knowledge of divine science and metaphysics, these demonstrations are the strongest conceivable counterevidence.The locus classicus for this view is Shlomo Pines, “The Limitations of Human Knowledge According to Al-Farabi, Ibn Bajja, and Maimonides,” in Studies in Medieval Jewish History and Literature, ed. I Twersky, 3 vols. (Cambridge: Harvard University Press, 1979), I:82–109. See also his “Les Limites de la Métaphysique selon Al-Farabi, ibn Bajja et Maimonide; Sources et Antitheses de ces Doctrines chez Alexandre d’Aphrodise et Chez Themistius,” Miscellanea Mediaevalia 13 (1981): 211–25; “Dieu et L’Etre Selon Maimonide: Exégese d’Exode 3,14 et doctrine connexe,” in Celui qui est: Interprétations juives et chrétiennes d’Exode 3, 14, ed. A. de Libera et E. Zum Brunn (Paris: Les Editions du Cerf [Collection “Patrimoines”], 1986), 15–24; and “The Relation between Maimonides’ Halakhic and non-Halakhic Works,” in Maimonides and Philosophy, ed., S. Pines and Y. Yovel (Dordrecht: Martinus Nijhoff, 1987). Pines concludes, on the basis of the limitations of the intellect with respect to knowledge of metaphysics, that Maimonides, like Kant, gives priority to the practical over the theoretical. For arguments drawing different ‘skeptical’ conclusions, see my “Maimonides in the Skeptical Tradition,” ms.; “Maimonides on the Growth of Knowledge and the Limitations of the Intellect,” to appear in Tony Levy, ed., Maimonide: Traditions philosophiques et scientifiques médievales arabe, hébraique, latine; “Logical Syntax as a Key to a Secret of the Guide of the Perplexed,” (in Heb.), Iyyun 38 (1989): 137–66; “Maimonides on Language and the Science of Language,” in Maimonides and the Sciences, ed., H. Levine and R. Cohen (Dordrecht: Kluwer, 2000), pp. 173–226; and The Matter and Form of Maimonides’ Guide (forthcoming). If Maimonides really held that humans cannot apprehend metaphysical truths about the deity, how could he have demonstrated (or even thought he could demonstrate) the existence of God? If he does demonstrate it, then humans evidently do have knowledge of metaphysics. As one distinguished scholar has recently protested, it is nothing less than “perverse” to interpret Maimonides as “meaning that the existence of God is unknowable when he in fact prides himself on having demonstrated the existence of God in four different ways.”Herbert A. Davidson, “Maimonides on Metaphysical Knowledge,” Maimonidean Studies 3 (1992–1993): 49–103, 86. See also Alfred L. Ivry, “The Logical and Scientific Premises of Maimonides’ Thought,” in Perspectives on Jewish Thought and Mysticism, ed. Alfred L. Ivry, Elliot R. Wolfson, and Allan Arkush (Amsterdam: Harwood Publishers, 1998), pp. 63–97, 70. (shrink)

This volume brings together 14 classic papers by interpersonal pioneers. Collectively, these papers not only demonstrate the coherence and explanatory richness of interpersonal psychoanalysis; they anticipate the emphasis on relational patterns and analyst-analysand interaction that typifies much recent theorizing. Each paper receives a substantial introduction from a leading contemporary interpersonalist. The pioneers of interpersonal psychoanalysis are: H. Sullivan, F. Fromm-Reichmann, J. Rioch, C. Thompson, R. Crowley, E. Schachtel, E. Tauber, E. Fromm, H. Bone, E. Singer, D. Schecter, J. Barnett, S. (...) Arieti, and J.Schimel. (shrink)

Although this conference, held at Oxford on September 6–7, 1993, did not completely fulfil the ambitions of its subtitle, it nonetheless provided a stimulating forum for the presentation and exchange of ideas on various topics arising from Hegel’s Phenomenology. In the first paper, “Rupture, Closure, and Dialectic,” Joseph Flay dealt with the Phenomenology in its role as an introduction or beginning to the system. David Duquette then discussed the master/slave dialectic and the political significance of Hegel’s concept of recognition in (...) the Phenomenology. Following this, Jay Bernstein focussed on Hegel’s treatment of conscience and guilt, and related this to his views of ethical action, arguing that Hegel leaves room for moral autonomy and hence tragic suffering even within his conception of Sittlichkeit. In the fourth paper, “The Presence of Aristotle in Hegel’s Phenomenology,” Nicholas Walker analyzed the relation between Hegel and Aristotle, and the complexities of the latter’s influence on the Phenomenology. H.S. Harris then offered a sketch of his own view of the Phenomenology in “Let’s Not ‘Leave out the Ethical’: A ‘Conscientious’ Response to S.K.”, starting from a discussion of Hegel’s theory of truth and how this shapes the structure of this work. Finally, in “The ‘Unhappy Consciousness’ and Conscious Unhappiness,” Simon Jarvis examined Adorno’s critique of Hegel, and emphasized the continuing importance and value of this critique for any truly living contemporary Hegelianism. (shrink)

Although this conference, held at Oxford on September 6–7, 1993, did not completely fulfil the ambitions of its subtitle, it nonetheless provided a stimulating forum for the presentation and exchange of ideas on various topics arising from Hegel’s Phenomenology. In the first paper, “Rupture, Closure, and Dialectic,” Joseph Flay dealt with the Phenomenology in its role as an introduction or beginning to the system. David Duquette then discussed the master/slave dialectic and the political significance of Hegel’s concept of recognition in (...) the Phenomenology. Following this, Jay Bernstein focussed on Hegel’s treatment of conscience and guilt, and related this to his views of ethical action, arguing that Hegel leaves room for moral autonomy and hence tragic suffering even within his conception of Sittlichkeit. In the fourth paper, “The Presence of Aristotle in Hegel’s Phenomenology,” Nicholas Walker analyzed the relation between Hegel and Aristotle, and the complexities of the latter’s influence on the Phenomenology. H.S. Harris then offered a sketch of his own view of the Phenomenology in “Let’s Not ‘Leave out the Ethical’: A ‘Conscientious’ Response to S.K.”, starting from a discussion of Hegel’s theory of truth and how this shapes the structure of this work. Finally, in “The ‘Unhappy Consciousness’ and Conscious Unhappiness,” Simon Jarvis examined Adorno’s critique of Hegel, and emphasized the continuing importance and value of this critique for any truly living contemporary Hegelianism. (shrink)