A bridge between semipopular works for the general reader and technical treatises written for specialists, this excellent work discusses the foundational ideas and background of modern physics. It is not a text on theoretical physics, but a discussion of the methods of physic description and construction of theory. As such, it is especially valuable for the physicist with a background in elementary calculus who is interested in the ideas which give meaning to the data and tools of modern physics.

More than sixty reporters discuss ethical dilemmas facing the journalist and how they have personally coped with such problems as conflicts of interest, gifts, bribes, news leaks, and confidentiality of sources.

ABSTRACTPrevious research has demonstrated that anxious individuals attend to negative emotional information at the expense of other information. This is commonly referred to as attentional bias. The field has historically conceived of this process as relatively static; however, research by [Zvielli, A., Bernstein, A., & Koster, E. H. W.. Dynamics of attentional bias to threat in anxious adults: Bias towards and/or away? PLoS ONE, 9, e104025; Zvielli, A., Bernstein, A., & Koster, E. H. W.. Temporal dynamics of attentional bias. Clinical (...) Psychological Science, 3, 772–788.], and others, challenges this assumption by demonstrating considerable temporal variability in attentional bias amongst anxious individuals. Still, the mechanisms driving these temporal dynamics are less well known. Using a modified dot-probe task, the present study examined the impact of two relevant contextual variables- affective valence and trial repetition. Affective context was instantiated by the presentation of... (shrink)

A study of the political thought of Machiavelli, Hobbes, and Locke, revealing the roots of modern democracy.

“Clinical ethics consultants” have been practicing in the United States for about 50 years. Most of the earliest consultants—the “pioneers”—were “outsiders” when they first appeared at patients' bedsides and in the clinic. However, if they were outsiders initially, they acclimated to the clinical setting and became “insiders” very quickly. Moreover, there was some tension between traditional academics and those doing applied ethics about whether there was sufficient “critical distance” for appropriate reflection about the complex medical ethics dilemmas of the day (...) if one were involved in the decision making. Again, the pioneers deflected concerns by identifying and instituting safeguards to assure professional objectivity in clinical ethics consultation services. One might suggest that in moving inside and establishing normative practices, the pioneer clinical ethics consultants anticipated adoption of their routines and professionalization of the field. (shrink)

Neoliberalism is invariably presented as a governing regime of market and competition-based systems rather than as a set of migratory practices that are re-setting the ethical standards of the academy. This article seeks to explore the way in which neoliberalism is shifting the prevailing values of the academy by drawing on two illustrations: the death of disinterestedness and the obfuscation of authorship. While there was never a golden age when norms such as disinterestedness were universally practiced they represented widely accepted (...) aesthetic ideals associated with academic life. By contrast, neoliberal academics embrace a new set of assumptions and norms that stand in sharp relief to many of the values that were previously espoused. Practices that might have been regarded as ethically dubious by earlier generations of academics, such as grantsmanship, self-justificatory expressions of interestedness and tangential claims to authorship, are now regarded as legitimate and positive virtues in a more aggressive age of hyper-performativity. (shrink)

This collection brings together previously unpublished works by well-known philosophers on the philosophy of action, the metaphysics of causality, and the philosophy of psychology. Nine of the essays directly discuss Donald Davidson's work on these topics, while three others challenge a Davidsonian approach through discussion of independent but related issues. These essays are followed by replies from Davidson, including a previously unpublished essay, "Adverbs of Action.".

How do the arts inform and cultivate our service to God? In this addition to an award-winning series, distinguished philosopher Bruce Ellis Benson rethinks what it means to be artistic. Rather than viewing art as practiced by the few, he recovers the ancient Christian idea of presenting ourselves to God as works of art, reenvisioning art as the very core of our being: God calls us to improvise as living works of art. Benson also examines the nature of liturgy (...) and connects art and liturgy in a new way. This book will appeal to philosophy, worship/liturgy, art, music, and theology students as well as readers interested in engaging issues of worship and aesthetics in a postmodern context, including Christian artists and worship leaders. (shrink)

Little is gained, and much lost, by casting an empirical theory of consciousness in a "functionalist" philosophical mold. Consciousness Explained is an instructive failure. It resurrects various behaviorist dogmas; it denies consciousness any distinct cognitive ontology; it obliquely adopts many long-standing research positions relating parallel and sequential processing to consciousness, yet denies the core assumption which produced this research; it takes parallel processing to be incompatible with educated common-sense views of consciousness , while in fact parallel processing is compatible with (...) some Cartesian Theater views. Contrary to Dennett, the Cartesian Theater does not necessarily imply that contents must fully "arrive" in consciousness at a single, specifiable instant; criticism of the Cartesian Theater based on this attribution is thus without force. And if consciousness is a distinct information-bearing medium, functionalist attempts to "explain" consciousness are inherently inadequate. (shrink)

Rightness, not familiarity, is the feeling of knowing. Rightness and familiarity are distinct at both the functional and phenomenological levels of analysis. In problem solving, for example, an unfamiliar solution can still feel right. Rightness is the fringe experience permeating all cases of felt meaning in consciousness, and can occur even when the retrieval of specific content is for whatever reason blocked (e.g., in a tip of the tongue experience). For the most extensive published treatment of rightness and fringe experience, (...) see Mangan (2003): "The conscious 'fringe': Bringing William James up to date" in Essential Sources in the Scientific Study of Consciousness, MIT press. (shrink)

Millions of Americans are dependent on what is often called the “safety net.” These loosely-organized networks of health and social service providers serve the many Americans who are uninsured, dependent on public coverage, or for a variety of reasons unable to access other private systems of care. The Institute of Medicine report, America’s Health Care Safety Net: Intact but Endangered, called attention to both the fragility and the resilience of this health care safety net. The IOM report underscored the critical (...) importance of the safety net to the health and well-being of millions of individuals and called for efforts to strengthen it and improve the nation’s ability to monitor its viability. Given this central role, any health care reform efforts need to be fully informed by an understanding of what the safety net includes, how it is financed, and how it is responding to a series of challenges it now faces. (shrink)

In this paper it is argued, firstly, that Kuhnian revolutions in mathematics are logically possible, in the sense of not being inconsistent with the nature of mathematics; and, secondly, that Kuhnian revolutions are actually possible, in the sense that a Kuhnian paradigm for mathematics can be exhibited which would, if accepted by the mathematical community, produce a full Kuhnian revolution. These two arguments depend on first proving that a shift from a classical conception of mathematics to an intuitionist conception would (...) be incommensurable, that is, that some classical statements, possessing meanings which cannot be preserved in the intuitionist language, would become unintelligible. The vague but intriguing thesis is then tentatively advanced that Kuhnian revolutions are even historically possible, in the sense that only what we might call ‘accidental’ historical factors may have prevented mathematics from undergoing just such a Kuhnian revolution in the early years of the twentieth century. (shrink)

The growth of U.K. business ethics education has been charted at the course or 'micro' level by Mahoney and Cummins using postal questionnaires. These surveys, normally restricted to elite providers, have not revealed the relative importance of business ethics in the business school curriculum. In the 2000-2001 subject review of business and management programmes conducted by the U.K. Quality Assurance Agency for higher education, 164 business and management programmes were required to summarise their aims and objectives. Examination of this data (...) using QSR-N6 software shows that only 14 made explicit reference to ethics. Church Colleges of Higher Education were disproportionately represented, indicating the importance of institutional context to curriculum development. An analysis of espoused aims in relation to business ethics suggests that cognition in business ethics is largely conceived as part of a broad contextual comprehension of the business environment rather than an understanding of theoretical constructs. The expression of aims in business ethics is more frequently characterised by affective or attitudinal verbs/nouns with a close link to the promotion of value positions, such as multiculturalism and environmentalism. It is concluded that business ethics occupies a more marginal position within the curriculum than previous studies have suggested. (shrink)

What do the philosophers Friedrich Nietzsche, Jacques Derrida and Jean-Luc Marion have in common with Christianity? Surprisingly, they are all concerned about idolatry, about the tendency we have to create God in our own image and about what we can do about it. Can we faithfully speak of God at all without interposing ourselves? If so, how? Bruce Ellis Benson explores this common concern by clearly laying out the thought of each of these postmodern thinkers against the background of (...) modern philosophers such as Descartes, Locke and Hume and in light of the rise of phenomenology as developed by Husserl and Heidegger. All these thinkers he brings into conversation with a full range of biblical teaching. The result is an illuminating survey of some key postmodern thinkers and profound insight into the nature of conceptual idolatry. Benson also exposes some of the limitations inherent in postmodern attempts to provide a purely philosophical solution to the problem of ideological idolatry. Ultimately, he argues, there is a need for something greater than human philosophy, religion or theology--namely, the biblical revelation of God in Jesus Christ. (shrink)

Public debates rage on about the extent to which the character of political candidates should be examined in the public media. This study examines attitudes of newspaper editors, and finds that their attitudes appear to approximate those of the public. A substantial number of editors felt that too much public attention is paid to these matters, yet there was a recognition of demand. As in office gossip, people want to hear these things, but the teller loses some credibility.

Immanuel Kant might have stated the central and urgent problem facing contemporary literary theory as the need to seek a path between dogmatism and skepticism. We confront today a multiplicity of critical methods, each filling books and journals with no doubt convincing arguments for its correctness. If we cling to one, denying others possess truth, we are dogmatists; if, however, we grant that two or three or all are equally true, we admit that each is at the same time false (...) in relation to the others’ truth, and so we are skeptics. The “dogmatic employment” of reason, Kant noted, “lands us in dogmatic assertions to which other assertions, equally specious, can always be opposed-that is, in scepticism.”1Into this professional breach steps “pluralism” , claiming it can vindicate sharply limited patterns of reading which nonetheless allow for diversity in the relation of word to idea and, so, of interpreting reader to text. This would make it possible to encompass within a single theory the insights which both camps find in their positions. Clearly, this entices.But do we really understand what pluralism is, if it is at all? Its critical practice already exists—this essay grew from a 1984 conference which sought possible intellectual “foundations” of that practice—but how are these practitioners to understand what they do? Pluralism’s philosophic pedigree may have been neatly sketched by Nelson Goodman as the traditionThat began when Kant exchanged the structure of the world for the structure of the mind, continued when C. I. Lewis exchanged the structure of the mind for the structure of concepts, and that now proceeds to exchange the structure of concepts for the structure of the several symbols systems of the sciences, philosophy, the arts, perception, and everyday discourse. The movement is from unique truth and a world fixed and found to a diversity of right and even conflicting versions of world in the making.2 1. Immanuel Kant, Critique of Pure Reason, trans. Norman Kemp Smith , p. 57; all further references to this work, abbreviated CPR, will be included in the text.2. Nelson Goodman, Ways of Worldmaking , p. x. Since Lewis is not often classified among pluralists, I support Goodman by calling attention to Pepper having been Lewis’ student and to Lewis’ observation that he and Pepper “have been, so to say, continuously aware of each other, and of a common background of thought…. I should like to think that our respective views, both in theory of value and in ethics, are mutually supplementary rather than rival theories” . Numerous essays from this volume are useful for situating Lewis. Bruch Erlich is associate professor of English and modern languages at the University of Nebraska—Lincoln where he teaches comparative literature and literary theory. He has published on Shakespeare, Walter Benjamin, and intellectual history and is preparing a book on cognitive universals in tension with the experience of historical change, Unintelligible Limits: Time, meaning, and a Hermeneutic of Suffering. (shrink)

In the same year, 1961, Peter D. Mitchell and Robert R.J.P. Williams both put forward hypotheses for the mechanism of oxidative phosphorylation in mitochondria and photophosphorylation in chloroplasts. Mitchell's proposal was ultimately adopted and became known as the chemiosmotic theory. Both hypotheses were based on protons and differed markedly from the then prevailing chemical theory originally proposed by E.C. Slater in 1953, which by 1961 was failing to account for a number of experimental observations. Immediately following the publication of Williams's (...) hypothesis and before his own was published, Mitchell initiated a correspondence. Examination of the letters shows the development of a dispute based on the validity of the proposals, who should have priority and particularly whether Mitchell had drawn on Williams's work without acknowledgement. We have concluded that Mitchell's proposals were original although it is evident that prior to the correspondence Williams had considered and rejected a proposition similar to Mitchell's theory. However, a major cause of the dispute was the difference in disciplinary backgrounds of Mitchell, a microbial biochemist and Williams, a chemist. (shrink)

We highlight exclusionary practices in management research, and demonstrate through example how a more inclusive management literature can address the unique contexts of persons with disabilities, a group that is disadvantaged in society, globally. Drawing from social psychology, disability, self-employment, entrepreneurship, and vocational rehabilitation literatures, we develop and test a holistic model that demonstrates how persons with disabilities might attain meaningful work and improved self-image via self-employment, thus accessing some of the economic and social-psychological benefits often unavailable to them due (...) to organizational-employment barriers. Our longitudinal study provides evidence of the self-image value of ‘doing’ in self-employment, highlighting the potential to reduce stigma and improve generalized self-efficacy and self-esteem. Implications for self-image theory, entrepreneurship training and development, and public policy related to persons with disabilities are discussed. (shrink)

Moving beyond the retributive system requires clearing away some of the basic assumptions that form the foundation of that system: most importantly, the assumption of moral responsibility, which is held in place by deep and destructive belief in a just world. Efforts to justify moral responsibility typically appeal to some version of self-making, and that appeal is only plausible through limits on inquiry. Eliminating moral responsibility removes a major impediment to deeper inquiry and understanding of the biological, social, and environmental (...) causes of both vicious and virtuous behavior. The resources for moving beyond the moral responsibility are already being developed in social democratic corporatist cultures as well as in workplace management models that nurture commitment and reject blame and shame. Without moral responsibility we must face the unpleasant fact that although punishment is sometimes unavoidable it is always unjust. That unpleasant fact motivates difficult but beneficial changes that minimize both the extent and the severity of punitive measures. (shrink)

It is argued that complexity is not attributable directly to systems or processes but rather to the descriptions of their `best' models, to reflect their difficulty. Thus it is relative to the modelling language and type of difficulty. This approach to complexity is situated in a model of modelling. Such an approach makes sense of a number of aspects of scientific modelling: complexity is not situated between order and disorder; noise can be explicated by approaches to excess modelling error; and (...) simplicity is not truth indicative but a useful heuristic when models are produced by a being with a tendency to elaborate in the face of error. (shrink)

The papers that make up this special issue do not take idealized abstractions of context as their point of departure but rather start with the actual phenomena under study and later generalize. We agree that, more often than not, giving a formal model and providing a theory of a loaded notion – such as context – can lead to important insights. Thus, precise models of context and accompanying theories are useful. However, given the widely different fields, methodologies and worldviews within (...) which people study, an approach that starts with the root phenomena/problems and only attempts normalization and generalization post hoc might be a more productive way to proceed. (shrink)