Although many new ideas are generated, only a few are ever implemented. Thus, it seems reasonable to conclude that idea evaluation represents an important aspect of the creative process. In the present article, we examine the cognitive operations involved in idea evaluation. We argue that idea evaluation is a complex activity involving appraisal of ideas, forecasting of their implications, and subsequent revision and refinement. We note that the outcomes of these activities depend on both the standards applied in idea evaluation (...) and the context surrounding evaluation of a new idea. Implications for the development of idea evaluation skills are discussed. (shrink)

Mucins are a family of high molecular weight, highly glycosylated glycoproteins found in the apical cell membrane of human epithelial cells from the mammary gland, salivary gland, digestive tract, respiratory tract, kidney, bladder, prostate, uterus and rete testis. Increased synthesis of the core protein and alterations in the carbohydrates attached to these glycoproteins are believed to play important roles in the function and proliferation of tumour cells. Aberrant glycosylation leads not only to the production of novel carbohydrate structures, but also (...) to the exposure of the core peptide. These novel epitopes may be candidates for diagnosis or therapy, by using either synthetic mucin fragments as vaccines, or monoclonal antibody‐based reagents which detect these structures. (shrink)

Recovering Reason: Essays in Honor of Thomas L. Pangle is a collection of essays composed by students and friends of Thomas L. Pangle to honor his seminal work and outstanding guidance in the study of political philosophy. These essays examine both Socrates' and modern political philosophers' attempts to answer the question of the right life for human beings, as those attempts are introduced and elaborated in the work of thinkers from Homer and Thucydides to Nietzsche and Charles Taylor.

Michael A. PetersBeijing Normal UniversityMy deepest condolences to Pepe, Dom and Marcus and to Jim’s grandchildren. Tina and I spent a lot of time at the Marshall family home, often attending dinn...

In his seminal essay “The Philosophical Basis of Eighteenth-Century Racism”, Richard Popkin argued that, when one looks more closely at some of the Enlightenment’s most important thinkers, one is c...

Clinical trials of xenotransplantation may begin early in the next decade, with kidneys from genetically modified pigs transplanted into adult humans. If successful, transplanting pig hearts into children with advanced heart failure may be the next step. Typically, clinical trials have a specified end date, and participants are aware of the amount of time they will be in the study. This is not so with XTx. The current ethical consensus is that XTx recipients must consent to lifelong monitoring. While this (...) presents challenges to the right to withdraw in the adult population, additional and unanswered questions also linger in the paediatric population. In paediatric XTx, parents or guardians consent not only to the initial treatment of the child but also to lifelong monitoring, thus making a decision whose consequences will remain present as the child develops the capacity for assent, and finally the capacity for informed consent or refusal. This article presents and evaluates unanswered paediatric ethical questions in regard to the right to withdraw from XTx follow-up in the paediatric population. (shrink)

L’auteur part de la thèse défendue par Reeve dans Practices of Reason. Aristotle’s Nicomachean Ethics (Oxford, 2002) : l’éthique est comparable à une science. Il en distingue trois interprétations : (1) la délibération possède la forme d’un syllogisme scientifique ; (2) l’éthique est elle-même une science, interprétation qui peut se comprendre de deux façons : (2A) l’éthique vise à produire une étude scientifique du bien humain ; (2B) l’éthique aristotélicienne emprunte ses principes et ses normes à la philosophie des sciences (...) ; c’est cette dernière interprétation qui est jugée la plus intéressante et la plus prometteuse. En s’appuyant sur une conception stricte de la démonstration et de la science (celle exposée en EN VI 7), l’auteur finalement refuse la première interprétation (1). Il discute la première version de la seconde interprétation (2A) qu’il accepte avec certaines restrictions : « La conception aristotélicienne de l’éthique est compatible avec la possibilité d’une véritable science démonstrative de l’éthique. » Enfin, il examine la seconde version (2B) selon laquelle les normes de l’éthique sont tirées de la philosophie aristotélicienne des sciences en s’intéressant au cas particulier de la méthode pour établir des définitions scientifiques exposée dans les Seconds analytiques. L’article laisse cependant ouverte la question précise de savoir quelles normes exactement l’ Éthique emprunte à la théorie des sciences. (shrink)

In this descriptive – correlative study we examined the relationship between big five personality traits with cultural intelligence in 113 active soccer coaches in the city of Mashhad in north-eastern of Iran. Anget. al cultural intelligence and Costa & McCrae Revised NEO Personality Inventory and NEO Five-Factor Inventory with Cultural intelligence. A significant reverse relationship was observed between neuroticism and Cultural intelligence. A significant difference was observed between coaches with A and B coaching degree, in comparison with C and D (...) coaching degree in terms of cultural intelligence. No significant difference was observed between these two groups regarding personality traits. Our results show that some of the personality characteristics are crucial and related to a capability to function effectively in diverse settings. (shrink)

The life and work of Rousseau the musician and aesthetician has been largely neglected in the debate about Rousseau's views on women. In this paper, I shall introduce a new text and a new female figure into the conversation: Collette, the shepherdess in Le devin du village, an opera written by Rousseau in 1752. We see an ambiguity in Collette-the text often expresses one view while the music expresses another. When we take Collette's music seriously the following picture emerges: (...) the natural desire of women to be free, a fairly active female agency, an incipient rebellion against the social role of women, and a final acceptance of the role of wife. This view of Collette supports the thesis that for Rousseau women are not naturally subordinate to men but are taught to be subordinate because it is required for the maintenance of the patriarchal family, the cornerstone of civil society. We see many glimpses of Collette's true, unsocialized, nature, especially in the melodies she sings. It is in song, the first and hence most natural language of humans, that we see Collette's longing for freedom. But she ends by singing the praises of civil society, albeit a rural society, and thus implicitly accepting the subordination she is destined to suffer at Colin's hands. (shrink)

In March 2010, Professor Tom Devine, widely acknowledged as the leading academic historian of Scotland, presented a plenary lecture for the Royal Society of Edinburgh's yearly symposium, "Connections between Scotland and Slavery." Publicly advertised as a reply to the question "Did Slavery Make Scotland Great?" Devine's talk was eagerly anticipated by the group of international scholars gathered at the University of Edinburgh. His answer, however, may have been more controversial than the audience anticipated. Devine said that the economic transformation of (...) eighteenth-century Scotland was a direct result of capital produced by slave labor, disproportionately financed and largely managed by Scots. The notion that... (shrink)

: The life and work of Rousseau the musician and aesthetician has been largely neglected in the debate about Rousseau's views on women. In this paper, I shall introduce a new text and a new female figure into the conversation: Collette, the shepherdess in Le devin du village, an opera written by Rousseau in 1752. We see an ambiguity in Collette--the text often expresses one view while the music expresses another. When we take Collette's music seriously the following picture (...) emerges: the natural desire of women to be free, a fairly active female agency, an incipient rebellion against the social role of women, and a final acceptance of the role of wife. This view of Collette supports the thesis that for Rousseau women are not naturally subordinate to men but are taught to be subordinate because it is required for the maintenance of the patriarchal family, the cornerstone of civil society. We see many glimpses of Collette's true, unsocialized, nature, especially in the melodies she sings. It is in song, the first and hence most natural language of humans, that we see Collette's longing for freedom. But she ends by singing the praises of civil society, albeit a rural society, and thus implicitly accepting the subordination she is destined to suffer at Colin's hands. (shrink)

This article revisits ideas of Charles Peirce, who wrote at the turn of the nineteenth century, and Bernard Lonergan, who wrote at the turn of the twentieth, with the purpose of connecting important dots in their thinking. The goal of this comparison is to show how the two ground metaphysics in the practices of the sciences and common sense. The article argues that the metaphysical framework the two scholars developed in opposition to nominalism can be used to overcome the (...) reductionism that hinders modern efforts to think metaphysically as well to as promote fruitful dialogue between theology and philosophy. (shrink)

This book contains a collection of papers from the 1985, 1987 and 1989 Australian Lonergan Workshops. Contents: A Summary of Lonergan's Economic Diagram, S.P. Burley; How Lonergan Illuminates Aristotle, T.V. Daly, S.J.; Lonergan and the Philosophy of Science, Dr. W.J. Danaher; "Transubstantiation Over Transsignification": Giovanni Sala and Edward Schillebeeckx on the Eucharistic Presence, P. Beer, S.J.; Schillebeeckx's Philosophic Prologomenon: A Dialectic Analysis, Dr. N. Ormerod; Mutual Self-Mediation with Christ, F. Fletcher, M.S.C.; The Integration of Trinitarian Theology (...) and Spirituality, Bishop J. Bathersby; A Von Neumann Representation of Lonergan's Production Model, S.P. Burley; Chemistry and Insight, Dr. W.J. Danaher; Rediscovering Philosophies through Cognitional Models, T. Daly, S.J.; The Holy Spirit and Lonergan's Psychological Analogy, P. Beer, S.J.; Lonergan and Finnis on the Human Good, Dr. N. Ormerod; A Response to Lonergan and Finnis, Rev. G. Moses; Insight in Science, Dr. W.J. Danaher; Learning-Levels, T.V. Daly, S.J.; Lonergan as a Neo-Schumpeterian, S.P. Burley; Bernard Lonergan, Mechanism and Evolution, L. Drake, S.J.; Can I Be Certain That I Am Justified?, P. Beer, S.J.; The A Priori in Human Knowledge: A Critique of Kant from the Point of View of Lonergan's Insight, M. Brennan, R.C.S.J.; The Foundational Theologian as Prophet, F. Fletcher, M.S.C. (shrink)

I follow the editor’s suggestion in dividing this essay into sections dealing with a) content, b) context, c) personal context. However, I break the personal reflections into two sections that bracket the presentation of content and context. So, sections 1 and 4 present my personal perspective; section 2 is a shot at a hypothetical expression of the content of Lonergan’s meaning of complete; section 3 handles the context problem. The immediately relevant expressed contexts for the effort here are The (...) Sketch in Insight and page 250 of Method in Theology . The Sketch speaks of content and context of an interpretation; the page pushes discomfortingly for a personal stand. (shrink)

Philosophers of mind (from eliminative materialists to psychofunctionalists to interpretivists) generally assume that a normative ideal delimits which mental phenomena exist (though they disagree about how to characterize the ideal in question). This assumption is dubious. A comprehensive ontology of mind includes some mental phenomena that are neither (a) explanatorily fecund posits in any branch of cognitive science that aims to unveil the mechanistic structure of cognitive systems nor (b) ideal (nor even progressively closer to ideal) posits in any given (...) folk psychological practice. Indeed, one major function of scientific psychology has been (and will be) to introduce just such (normatively suboptimal but real) mental phenomena into folk psychological taxonomies. The development and public dissemination of IQ research over the course of the 20th Century is a case in point. (shrink)

This book examines an important area of Aristotle's philosophy: the generation of substances. While other changes presuppose the existence of a substance (Socrates grows taller), substantial generation results in something genuinely new that did not exist before (Socrates himself). The central argument of this book is that Aristotle defends a 'hylomorphic' model of substantial generation. In its most complete formulation, this model says that substantial generation involves three principles: (1) matter, which is the subject from which the change proceeds; (2) (...) form, which is the end towards which the process advances; and (3) an efficient cause, which directs the process towards that form. By examining the development of this model across Aristotle's works, Devin Henry seeks to deepen our grasp on how the doctrine of hylomorphism - understood as a blueprint for thinking about the world - informs our understanding of the process by which new substances come into being. (shrink)

Many psychologists studying lay belief attribution and behavior explanation cite Donald Davidson in support of their assumption that people construe beliefs as inner causes. But Davidson’s influential argument is unsound; there are no objective grounds for the intuition that the folk construe beliefs as inner causes that produce behavior. Indeed, recent experimental work by Ian Apperly, Bertram Malle, Henry Wellman, and Tania Lombrozo provides an empirical framework that accords well with Gilbert Ryle’s alternative thesis that the folk construe beliefs as (...) patterns of living that contextualize behavior. (shrink)

In Go Set a Watchman, Harper Lee reveals that American man of integrity Atticus Finch harbors deep-seated racist beliefs. Bob Ewell, Finch's nemesis in To Kill a Mockingbird, harbors the same beliefs. But the two men live out their shared racist beliefs in dramatically different fashions. This article argues that extant dispositionalist accounts of belief lack the tools to accommodate Finch and Ewell's divergent styles of believing. It then draws on literary and philosophical character studies to construct the required tools.

Teresa believes in God. Maggie’s wife believes that the Earth is flat, and also that Maggie should be home from work by now. Anouk—a cat—believes it is dinner time. This dissertation is about what believing is: it concerns what, exactly, ordinary people are attributing to Teresa, Maggie’s wife, and Anouk when affirming that they are believers. Part I distinguishes the attitudes of belief that people attribute to each other (and other animals) in ordinary life from the cognitive states of belief (...) theoretically posited by (some) cognitive scientists. Part II defends the view that to have an attitude of belief is to live—to be disposed to act, react, think, and feel—in a pattern that an actual belief attributor identifies with taking the world to be some way. Drawing on scientific, scholarly, and literary sources of evidence, How Beliefs are like Colors provides a framework for research on belief across the humanities and sciences of the mind. (shrink)

This paper focuses on two methodological questions that arise from Plato’s account of collection and division. First, what place does the method of collection and division occupy in Plato’s account of philosophical inquiry? Second, do collection and division in fact constitute a formal “method” (as most scholars assume) or are they simply informal techniques that the philosopher has in her toolkit for accomplishing different philosophical tasks? I argue that Plato sees collection and division as useful tools for achieving two distinct (...) goals – generating real definitions and discovering the basic natural kinds of a given domain of knowledge – both of which occupy a preliminary stage in his account of philosophical inquiry. As to the second question, I claim that the evidence for seeing collection and division as a formal method is weak. Although Plato calls the procedure a technê and a methodos, he makes no real attempt to formalize it in any way. For Plato, collection and division do not constitute an algorithmic process that can be learned from a rule book. Instead the ability to collect and divide properly are skills that good dialecticians must acquire through the kind of hands-on training illustrated by the Sophist and Statesman. Whereas Aristotle insists on formal rules for making proper divisions, Plato seems to emphasize the need to recognize where the natural joints of the world are. In this sense, Plato’s Sophist and Statesman and Aristotle’s Topics and Analytics present two very different pictures of collection and division. (shrink)

In this article, I explore how researchers’ metaphysical commitments can be conducive—or unconducive—to progress in animal cognition research. The methodological dictum known as Morgan’s Canon exhorts comparative psychologists to countenance the least mentalistic fair interpretation of animal actions. This exhortation has frequently been misread as a blanket condemnation of mentalistic interpretations of animal behaviors that could be interpreted behavioristically. But Morgan meant to demand only that researchers refrain from accepting default interpretations of (apparent) actions until other fair interpretations have been (...) duly considered. The Canon backfired largely because of Morgan’s background metaphysical commitment to a univocal, hierarchical, and anthropocentric account of cognitive architecture. I make the case that, going forward, comparative psychologists would do well to pair judicious use of Morgan’s Canon with an openness to the existence of non-humanlike animal minds comprising phenomena belonging to distinct cognitive and folk psychological ontologies. And I argue that this case gives us pragmatic reason to reconcile deep—e.g., psychofunctionalist—and superficial—e.g., dispositionalist—approaches to the metaphysics of belief. (shrink)

This article reconsiders the relationship between interpretivism about belief and normative standards. Interpretivists have traditionally taken beliefs to be fixed in relation to norms of interpretation. However, recent work by philosophers and psychologists reveals that human belief attribution practices are governed by a rich diversity of normative standards. Interpretivists thus face a dilemma: either give up on the idea that belief is constitutively normative or countenance a context-sensitive disjunction of norms that constitute belief. Either way, interpretivists should embrace the intersubjective (...) indeterminacy of belief. (shrink)

Double dissociations between perceivable colors and physical properties of colored objects have led many philosophers to endorse relationalist accounts of color. I argue that there are analogous double dissociations between attitudes of belief—the beliefs that people attribute to each other in everyday life—and intrinsic cognitive states of belief—the beliefs that some cognitive scientists posit as cogs in cognitive systems—pitched at every level of psychological explanation. These dissociations provide good reason to refrain from conflating attitudes of belief with intrinsic cognitive states (...) of belief. I suggest that interpretivism provides an attractive account of the former. Like colors, attitudes of belief evolved to be ecological signifiers, not cogs in cognitive systems. (shrink)