The purpose of this article is to explore some of the non-obvious characteristics of the social science research-social policy (SSRSP) paradigm. We examine some of the underlying assumptions of the readily accepted claim that social science research can lead to the creation of rational social policy. We begin by using the framework of meta-analysis as one of the most powerful means of informing policy by way of empirical research findings. This approach is critiqued and found wanting in several ways. Several (...) conceptual and definitional issues connected to the term “policy” are explored as well. A central argument is that even the best social science research is no guarantee of enlightened policymaking because the very (inductive) basis of empirical research militates against the possibility of going from research findings to policy. This claim is explored within the context of a central paradox. This paradox is explored in some depth. Finally, within the SSRSP claim, we analyze related issues such as the possibility of utilizing Mixed Methods and the politics of policymaking. We conclude that the SSRSP framework is, at best, a subjective one which ironically is needed, but one which is constrained by the very methods that is uses to formulate policy. (shrink)

Meaningful work is a key element of positive functioning of employees, but what makes work meaningful? Based on research on self-determination theory, basic psychological needs, and prosocial impact, we suggest that there are four psychological satisfactions that substantially influence work meaningfulness across cultures: autonomy (sense of volition), competence (sense of efficacy), relatedness (sense of caring relationships), and beneficence (sense of making a positive contribution). We test the relationships between these satisfactions and perceived meaningful work in Finland (n = 594, employees (...) of several organizations), India (n = 342, collected through Mturk), and the USA (n = 373, collected through Mturk). Regression analyses show that – except for competence in USA – all four satisfactions are significantly and independently associated with meaningful work. Moreover, structural equation modeling shows that they fully mediated the relationship between occupational position and work meaningfulness in India and in the USA. In sum, the results support the importance of these four satisfactions in explaining the psychological underpinnings of meaningful work. (shrink)

Chapter 4 MIND AND REBIRTH I The argument of the first three chapters is essentially that the study of early Buddhism is neither methodologically, logically, nor emotively flawed. These chapters argue for the rationality of.

Who am I? -- How to see with new eyes -- How the mind works -- How time works -- Self-awareness -- How to fix the future -- Your problems are not the problem -- How to overcome happiness -- Memory is not intelligent -- Fixing a broken mind -- Overcoming psychological pain -- Overcoming physical pain -- The perfect relationship -- How to not-know -- When you become enlightened.

"You will learn powerful exercises and techniques that are simple to do and immediately effective, helping you quiet emotional upsets in seconds, remove physical pain in yourself and others in minutes, lay the foundation for a perfect relationship, remove the anxiety and frustration of financial difficulties, and much, much more"-- Back cover.

Breaking Barriers is a collection of invited contributions by distinguished philosophers, scientists, and religious thinkers of East and West in honor of Professor Ramakrishna Puligandla. The twenty-three essays in this volume may be divided into four groups: Philosophy of Advaita, Buddhism, Indian Philosophy and Physics, and Asian and Comparative Thought. Contributors have written on topics such as the phenomenology of consciousness, science and religion, and comparative philosophy and religion. The volume is designed to stimulate the interest of students, professors, and (...) all those who wish to explore new knowledge. In this volume, the creative thought of leading thinkers from principal universities in India and elsewhere transcends words without insight, barren arguments, and all limiting paradigms. Breaking Barriers thus represents a multi-disciplinary approach informed by cross-cultural philosophical vision. Modern physics and classical Indian philosophy exist here in unity. (shrink)

My thesis is that there is a way to mediate between two competing views about karma and rebirth by arguing for a third position. The first, or traditionalist view, is that supernatural agencies are required in the Buddhist system of concepts and that secularism and naturalized karma view will not supply concepts necessary for traditional Buddhism. The second, or modernist view, holds the opposite view. Supernatural agencies are not required in the Buddhist system of concepts, and even without traditional concepts (...) of karma, rebirth, and enlightenment after death, there is still a coherent karma and rebirth theory as applied to experience in this very lifetime. A third position, or mediating view of coexistence, advocates a doctrinal interpretation of Buddhist teachings, a socially engaged practice inspired by mettā, and the theory and practice of satipaṭṭhāna (mindfulness of breathing). I will inquire into each of the above views on karma and rebirth by asking: what it means (the linguistic concern), how does one know (the epistemological concern), and how does it work (the pragmatic concern)? These are three fundamental philosophical questions for meaning, knowledge, and application. Although I will exemplify aspects of each position concerning some Buddhist philosophers, I am mainly interested in the three kinds of positions and the benefits of each one. So, I am not interested in identifying the Buddhist scholar with what many call “the best view” or “the most popular view.” I am interested in identifying the position most likely to bring unity to humankind and benefit the global ecosystem of animals, earth, and people going forward. In sum, to raise the linguistic, epistemological, and pragmatic concerns about the interpretation of karma and rebirth is to raise some of the most significant and consequential questions we can ask about Buddhism in modernity. (shrink)

Microbial systems biology has made enormous advances in relating microbial physiology to the underlying biochemistry and molecular biology. By meticulously studying model microorganisms, in particular Escherichia coli and Saccharomyces cerevisiae, increasingly comprehensive computational models predict metabolic fluxes, protein expression, and growth. The modeling rationale is that cells are constrained by a limited pool of resources that they allocate optimally to maximize fitness. As a consequence, the expression of particular proteins is at the expense of others, causing trade‐offs between cellular objectives (...) such as instantaneous growth, stress tolerance, and capacity to adapt to new environments. While current computational models are remarkably predictive for E. coli and S. cerevisiae when grown in laboratory environments, this may not hold for other growth conditions and other microorganisms. In this contribution, we therefore discuss the relationship between the instantaneous growth rate, limited resources, and long‐term fitness. We discuss uses and limitations of current computational models, in particular for rapidly changing and adverse environments, and propose to classify microbial growth strategies based on Grimes's CSR framework. (shrink)

In what follows I argue for two interrelated theses: that early Buddhism is not a form of empiricism, and that consequently there is no basis for an early Buddhist apologetic which contrasts an empirical early Buddhism with either a metaphysical Hinduism on the one hand, or with a baseless Christianity on the other.

World culture legitimates the particularity of national identities yet globalization calls their viability into question. What are nations to do? This paper argues that identities undergo embattled redefinition by means of path-dependent renegotiation. The reproduction of national difference and the viability of national culture thus depend on “glocal” forms of identity work, fine-grained understanding of which is important to any analysis of culture in the world system. Proposing that processes of policy formation serve as useful markers of identity transformations, the (...) paper illustrates how in policy arenas in the Netherlands national identity was enacted in meeting recently intensified global challenges with local paradigms while at the same time the content and viability of the national “project” were continually in question, leading to variation over time and by sector in the reimagining of national community. (shrink)

This paper argues that God may create and exist in any possible world, no matter how much suffering of any sort that world includes. It combines the traditional free will defence with the notion of an ‘occasion’ for good or evil action and limits God's responsibility to the creation of these occasions. Since no possible world contains occasions for more evil than good action, God is morally permitted to create any possible world. With regard to suffering that is not due (...) to free will, namely the suffering of beings who are not moral agents, the paper questions the idea that the relief of such suffering is a moral perfection. (shrink)

Biochemistry and molecular biology have been focusing on the structural, catalytic, and regulatory proper- ties of individual macromolecules from the perspective of clarifying the mechanisms of metabolism and gene expression. Complete genomes of ‘primitive’ living organisms seem to be substantially larger than necessary for metabolism and gene expression alone. This is in line with the findings of silent phenotypes for supposedly important genes, apparent redundancy of functions, and variegated networks of signal transduction and transcription factors. Here we propose that evolutionary (...) optimization has been much more intensive than to lead to the bare minima necessary for autonomous life. Much more complex organisms prevail. Much of this complexity arises in the nonlinear interactions between cellular macromolecules and in subtle differences between paralogs (isoenzymes). The complexity can only be understood when analyzed quantitatively, for which quantitative experimentation is needed in living systems that are as simple and manipulatable as possible, yet complex in the above sense. We illustrate this for the glutamine synthetase cascade in Escherichia coli. By reviewing recent molecular findings, we show that this cascade is much more complex than necessary for simple regulation of ammonia assimilation. Simulations suggest that the function of this complexity may lie in quasi-intelligent behavior, including conditioning and learning. (shrink)

This article offers a normative framework for affirmative action. It argues that affirmative action is not about diversity, but correcting historical injustice. The theory’s presumption is that racial groups would perform equally if not for history, because talent and hard work do not vary by race. The article explores the implications of that premise in answering the most provocative criticisms of affirmative action. Should white students pay for historical wrongs? Should African immigrants benefit from affirmative action? Are Asian Americans unfairly (...) disadvantaged? The article proposes proportional representation as a limiting principle of affirmative action, because preferential treatment beyond proportionality contradicts the theory’s presumption of equal performance. The article proceeds to argue that some groups, like Asian Americans, rebut the presumption by fairly outperforming others and should not be penalized. Finally, the article argues that groups should not be classified on race per se, rather on a shared experience of injustice. (shrink)

The protection of rare species abounds with scientific and ethical considerations. An ethical dilemma can emerge when the life of one species is valued higher than that of another, and so we discuss the basis of ranking, protection, and valuation of plants and animals. A duty to protect rare species exists in this age of great losses to plant and animal life, but the scientific and public communities are not always in agreement regarding what species deserve protection. Using a case (...) study, we illustrate how the decision to kill beavers to protect a rare plant and rare animals found in a tidewater creek demanded an ecological ethic approach. We present the concept of a" conservation mediator" and how its use may help find a common ground between stakeholders and decision-makers in similar situations. (shrink)

Although considerable research indicates that mental energy is an important factor in many domains, including athletic performance (Cook & Davis, 2006), athletic mental energy (AME) has never been conceptualized and measured. Therefore, the aim of this study was to conceptualize and develop a reliable and valid instrument to assess athletic mental energy. In Study 1, a focus group interview established the initial framework of athletic mental energy. Study 2 used a survey to collect athletes’ experiences of athletic mental energy and (...) develop a scale draft titled “Athletic Mental Energy Scale (AMES).” In Study 3, we examined the psychometric properties and the underlying structure of AMES via item analysis, internal consistency, and exploratory factor analysis (EFA). In Study 4, we used confirmatory factor analysis (CFA) to examine AMES’s factorial validity; and examined concurrent and discriminant validity by examining correlations with athletes’ life stress, positive state of mind, and burnout. In study 5, we examined the measurement invariance of the 6-factor, 18-item AMES with Taiwanese and Malaysian samples. Study 6 examined the predictive validity by comparing AMES scores of successful and unsuccessful martial artists. Across these phases, results showed a 6-factor, 18-item AMES had adequate content validity, factorial structure, nomological validity, discriminant validity, predictive validity, measurement invariance, and reliability. We suggest future studies may use AMES to examine its relationships with athletes’ cognition, affect, and performance. The application of AMES in sport psychology was also discussed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume Against Spinoza and Aristotle1 Frank J. Leavitt It is always good to try to make peace, to try to resolve differences between whatsomebelieveare conflictingpoints ofview. Nevertheless, sometimes the points ofview which are believed to be opposed to each other really do oppose one another and so the most ingenious attempts at reconciliation turn out to have been ill-conceived. Wim Klever has brought considerable scholarship to bear in (...) his attempt to show that Hume and Spinoza were not so far apart as we thought.2 It was an especially pleasant surprise to see the comparison of their views on personal identity,3 for example. And he has made a convincing case for doubt that Hume's "sharp anti-Spinözistic utterings"4 in Treatise 1.4.5 were really sincere. In my opinion, however, Klever has gone too farin trying to bring together what should have been left asunder. Some ofhis points ofthe purportedly common ground shared by Hume and Spinoza are based on what I believe to be a blatant misreading ofSpinoza. Other points show a failure to appreciate a fundamental disagreement between Hume and Spinoza on central issues in the old Aristotelian tradition. Hume and Spinoza, like other philosophersofthe seventeenth and eighteenth centuries, can be best understood when one is aware ofthe Aristotelian background against which they were writing and with which they expected their readers to be familiar. Hume shows familiarity with Aristotelianism in his discussion of the "antient philosophy" at Treatise 1.4.3 as well as in his various remarks about scholasticism.6Spinoza'srelationshipto ChristianAristotelianism has been discussed by Wolfson6 and by myself,7 among others. And his relationship to Maimonides, who was his link to Jewish Aristotelianism, has been discussed by Harvey.8 1 shall base my claim that Hume and Spinoza were much further apart than Klever makes them out to be upon an attempt to identify some scholastic and Aristotelian issues and doctrines with respect to which Hume and Spinoza took very different stands. The firstthing which I wanttodraw attention toisKlever'sreading ofthe scholia to 2 Ethics 40, which bears on medieval disputes over the nominalistic, conceptualistic and realistic approaches to Aristotle's treatment of the problem of the universels. Since Spinoza allows that universal notions "are notformed by all men in the same way,"9 Klever Volume XVII Number 2 203 FRANK J. LEAVITT makes him out to be holding the same position which Hume expresses when he adopts Berkeley's opinion that "all general ideas are nothing but particular ones, annexed to a certain term" (T 17). And Klever claims "Hume and Spinoza are both thorough nominalists."10 But Klever misses the point that Hume denies that there are, in addition to particular ideas, universal ones, that is, common notions, while Spinoza clearly admits, in the second scholium to 11 Ethics 40, the difference which Hume denies. According to Spinoza we have (1> confused representations of particular things, and (2) remembered ideas which are "similar to those through which we imagine things." These latter are ideas of the sort which Hume recognized. But in addition tothese two, which Spinoza calls "opinion" and "imagination," Spinoza claims that we have (3) "notions common to all men, and adequate ideas ofthe properties ofthings." These are notions of"those things which are common to all, and which are equallyin a part and in the whole [and which] cannotbe conceived exceptadequately"(2Ethics 38). These notions, which parallel Descartes' "clear and distinct ideas" are the general abstract ideas which Hume denies in Treatise 1.1.7. There Hume denies that ideas can be general "in their nature" but allows that they can be general "in their representation." To the extent to which Hume's position can be called "nominalism," the passages to which I have referred show that Spinoza, who basically accepted the Cartesian doctrine ofclear and distinct ideas, was not a nominalist. Aristotle drew a sharp distinction between imagination and thought in De anima 2.3. Descartes preserved the distinction between imagination and intellection at the beginningofthe fourth Meditation, among other places. The passage from the second scholium to 2 Ethics 40, which I have already cited adheres to this distinction, which was already... (shrink)