After presenting the major objections raised against standard formulations of the H-D method of theory testing, I identify what seems to be an important element of truth underlying the method. I then draw upon this element in an effort to develop a plausible formulation of the H-D method which avoids the various objections.

Throughout the biological and biomedical sciences there is a growing need for, prescriptive ‘minimum information’ (MI) checklists specifying the key information to include when reporting experimental results are beginning to find favor with experimentalists, analysts, publishers and funders alike. Such checklists aim to ensure that methods, data, analyses and results are described to a level sufficient to support the unambiguous interpretation, sophisticated search, reanalysis and experimental corroboration and reuse of data sets, facilitating the extraction of maximum value from data sets (...) them. However, such ‘minimum information’ MI checklists are usually developed independently by groups working within representatives of particular biologically- or technologically-delineated domains. Consequently, an overview of the full range of checklists can be difficult to establish without intensive searching, and even tracking thetheir individual evolution of single checklists may be a non-trivial exercise. Checklists are also inevitably partially redundant when measured one against another, and where they overlap is far from straightforward. Furthermore, conflicts in scope and arbitrary decisions on wording and sub-structuring make integration difficult. This presents inhibit their use in combination. Overall, these issues present significant difficulties for the users of checklists, especially those in areas such as systems biology, who routinely combine information from multiple biological domains and technology platforms. To address all of the above, we present MIBBI (Minimum Information for Biological and Biomedical Investigations); a web-based communal resource for such checklists, designed to act as a ‘one-stop shop’ for those exploring the range of extant checklist projects, and to foster collaborative, integrative development and ultimately promote gradual integration of checklists. (shrink)

Although research into the biosemiotic mechanisms underlying the purposeful behavior of brainless living systems is extensive, researchers have not adequately described biosemiosis among neurons. As the conscious use of signs is well-covered by the various fields of semiotics, we focus on subconscious sign action. Subconscious semiotic habits, both functional and dysfunctional, may be created and reinforced in the brain not necessarily in a logical manner and not necessarily through repeated reinforcement. We review literature that suggests hypnosis may be effective in (...) changing subconscious dysfunctional habits, and we offer a biosemiotic framework for understanding these results. If it has been difficult to evaluate any psychological approach, including hypnosis, this may be because contemporary neuroscience lacks a theory of the sign. We argue that understanding the fluid nature of representation in biological organisms is prerequisite to understanding the nature of the subconscious and may lead to more effective of treatments for dysfunctional habits developed through personal experience or culture. (shrink)

This new and revised edition provides a comprehensive dictionary of Indian philosophical terms. Terms are provided in both devanagari and roman transliteration along with their English translations.

How do we know what nations intend when they wage war? Scholars of the just war tradition have tended to assume that belligerent nations intend whatever their heads of state say they intend. But this confuses descriptions of intentions—only some of them sincere—with intentions themselves. In truth, intentions are much more action‐oriented and embodied than scholars have so far realized. Nor have scholars of the just war tradition adequately reckoned with the corporate character of national intentions. In order to remedy (...) this, I draw upon the insights of both neuroscience and the scholarly subfield known as “cognitive sports psychology” in order to craft a robustly embodied and adequately corporate account of a nation’s wartime intentions. But we cannot simply plug this new understanding of intention into existing formulations of what qualifies as a just war. Assessments of national intentions will remain overly verbal and insufficiently corporate as long as scholars split war into the three phases of jus ad bellum, jus in bello, and jus post bellum. Because intention is action‐oriented, we cannot know what a nation intends until it has acted; intention unfolds across all phases of war and therefore cannot be fully known until a war is finished. (shrink)

This essay examines whether the Catholic magisterium's use of Aquinas to condemn homosexual acts is actually Thomistic. Rather than being aligned with the magisterium, Aquinas advances a moral epistemology better illuminated by the work of philosopher Judith Butler. Deploying Butler as a means of immanent critique, I show how magisterial attempts to argue against lesbian and gay sex fail on their own terms. Reading Aquinas alongside Butler shows us why we need not choose between fidelity to Thomistic natural law and (...) affirmation of lesbians and gays. (shrink)

Scholars from various disciplines have explored the powerful symbolic function that children occupy within public discourses of technology, but less attention has been paid to the role this plays in the social shaping of the technologies themselves. Virtual worlds present a unique site for studying how ideas about children become embedded in the artifacts adults make for them. This article argues that children’s virtual worlds are fundamentally negotiated spaces in which broader aspirations and anxieties about children’s relationships with play, technology, (...) consumer culture, and the public sphere resurface as “configurations” of an imagined, ideal child player. The article begins with a brief overview of the children's virtual worlds phenomenon, followed by a discussion of related research on children’s play and play technologies. Findings from a case study of six commercial, game-themed virtual worlds targeted specifically to children are then presented, with a focus on how these artifacts configure their child players in highly ideological and normative ways, wherein play is narrowly defined in accordance with a neoromantic, consumerist ethos. The article aims to uncover the hidden politics inscribed within a particular genre of children’s technology and to explore some of the implications for children’s digital play. (shrink)

Are the places that superhuman beings purportedly act and dwell randomly or arbitrarily distributed? Inspired by theoretical work in cognitive science of religion, descriptions of superhuman beings were solicited from informants in 20 countries on five continents, resulting in 108 usable descriptions, including information about these beings’ properties, their dwelling location, and whether they were the target of rituals. Whether superhuman beings are the subject of religious and ritual practices appeared to co-vary in relation to both features of physical geography (...) and cognitive factors. Good gods were more likely the focus of religious practices than evil gods, and where the gods are thought to dwell mattered. If either the being was thought to dwell in a dangerous place or a resource rich place, it was more likely to have practices directed at it. (shrink)

This article introduces a new term, “anti‐blackness supremacy,” in order to supplement existing theological discourse about the ethical life of racism. To a much greater extent than the terms “racism, ” “white privilege” or even “white supremacy,” this term also better positions scholars to address what I identify as the two most pressing problems in anti‐racist discourse: first, the inability to diagnose the relation between classism and racism without reducing one into the other; and second, the tendency to treat racism (...) as a monolithic evil that falls upon all people of color equally and in the same way. The former error has distorted political discourse for decades; the latter misconception intensifies as the United States undergoes demographic shifts in the wake of immigration from Asia, Latin America, and Africa. Both of these errors arise from a pervasive misunderstanding of the slave regime that has set our current racial system in motion. In truth, slavery primarily represents not a mechanism of profit extraction, but a relation of a unique type of power. The term “anti‐blackness supremacy,” I contend, corrects both of these misperceptions, affirming both the singularity of black oppression and its fundamental connection to enslaving power. In so doing, it enables ethicists to disarm an older racial foe while thwarting the ascension of a newer one. (shrink)

From the time of Descartes a strong tendency emerged to exclude the consideration of metaphysical questions as a necessary step towards developing truly scientific disciplines. Within human geography, positivism had a significant influence in moulding the discipline as "spatial science", resulting in a reductionist vision of humanity. Since the 1970s, in reaction to the limitations of this narrow vision and also to the deterministic perspective of marxism, humanistic approaches became important, but have failed to adequately deal with the exclusion of (...) metaphysical issues. The more recent emergence of postmodern influences within human geography, while being critical of the rigidities associated with Enlightenment thinking, and suggesting a greater tolerance of "difference", appears reluctant to reconsider the exclusion of metaphysics. This paper suggest that such a reconsideration could contribute significantly towards increasing human geography's capacity to help policy makers deal more adequately with some of the major issues facing humanity. (shrink)

This volume provides an exposition of the key concept of avidya maya as set forth by advaitins and as criticized by Visistadvaitins. the philosophical conflicts ...

The Vivekacudamani is one of the most important texts in the Advaita tradition and the most popular philosophical work ascribed to the great Indian philosopher, Sankara. This book presents an accessible translation of the entire text and also includes Upanisadic cross-referencing to most of its 580 verses, extensive notes, a lengthy Introduction, list of variant readings, an extensive bibliography, and an index to the verses.

As is the case with most pre‐modern philosophers of India, very little historical information is available about Bhartṛ‐hari. There are many interesting legends, some turned into extensive plays and poems, current about him. However, it is impossible to determine on their basis even whether there was only one philosopher called Bhartṛ‐hari. The appellation “philosopher” could unquestionably be applied to the author or authors of at least two Sanskrit works that are commonly ascribed to Bhartṛ‐hari.

If “Big Gods” evolved in part because of their ability to morally regulate groups of people who cannot count on kin or reciprocal altruism to get along, then powerful gods would tend to be good gods. If the mechanism for this cooperation is some kind of fear of supernatural punishment, then we may expect that mighty gods tend to be punishing gods. The present study is a statistical analysis of superhuman being concepts from 20 countries on five continents to explore (...) whether the goodness of a god is related to its mightiness. Gods that looked more like the God of classical theism and gods that were low in anthropomorphism were more likely to be regarded as morally good and to be the target of religious practices. Mighty gods were not, however, especially likely to punish or to be a “high god.”. (shrink)

Previously published in The mountain path, quarterly published from Sri Ramanansramam.

A single Sanskrit commentary exists for the Caṇḍamahāroṣaṇatantra—the Padmāvatī of Mahāsukhavajra—the only palm-leaf witness of which is preserved in a late thirteenth-century manuscript in Kathmandu. The tantra is relatively late, unmentioned outside Nepal, and the only in-depth study to date examines only the first eight of its twenty five chapters. No study or edition of the Padmāvatī exists. Here we present the first edition and translation of a complete chapter, the sixth paṭala, a section dealing mainly with transgressive sexual practices. (...) Some of the ideas and pragmatic details presented by the author, Mahāsukhavajra, are unique in Vajrayāna literature. (shrink)

Religious discourse uses ordinary language in an extraordinary way. This book surveys Western and Indian discussions of the nature and aspects of religious discourse. It presents the first cross-cultural elucidation of Advaita Vedānta as religious discourse.