Recent research suggests that people's understanding of the abstract domain of time is dependent on the more concrete domain of space. Boroditsky and Ramscar (2002) found that spatial context influences whether people see themselves as moving through time (ego-moving perspective) or as time moving towards them (time-moving perspective). Based on studies of the embodiment of affective experience, we examined whether affect might also influence which spatial metaphor of time people adopt. The results of Experiments 1 and 2 showed that participants (...) who imagined a negative event were more likely to report that the event was approaching them, whereas those who imagined a positive event were more likely to report that they were approaching the event. Experiments 3a and 3b showed that participants judge an event to be more positive if it is described from the ego-moving perspective than if it is described from the time-moving perspective. Results from these studies provide initial evidence that positive and negative events are associated with different spatial metaphors of time. (shrink)

Previous research indicates that individuals with depressive disorders have aberrant resting state functional connectivity and may experience memory dysfunction. While resting state functional connectivity may be affected by experiences preceding the resting state scan, little is known about this relationship in individuals with DD. Our study examined this question in the context of object memory. 52 individuals with DD and 45 healthy controls completed clinical interviews, and a memory encoding task followed by a forced-choice recognition test. A 5-min resting state (...) fMRI scan was administered immediately after the forced-choice task. Resting state networks were identified using group Independent Component Analysis across all participants. A network modeling analysis conducted on 22 networks using FSLNets examined the interaction effect of diagnostic status and memory accuracy on the between-network connectivity. We found that this interaction significantly affected the relationship between the network comprised of the medial prefrontal cortex, posterior cingulate cortex, and hippocampal formation and the network comprised of the inferior temporal, parietal, and prefrontal cortices. A stronger positive correlation between these two networks was observed in individuals with DD who showed higher memory accuracy, while a stronger negative correlation was observed in individuals with DD who showed lower memory accuracy prior to resting state. No such effect was observed for HC. The former network cross-correlated with the default mode network, and the latter cross-correlated with the dorsal attention network. Considering that the DMN and DAN typically anticorrelate, we hypothesize that our findings indicate aberrant reactivation and consolidation processes that occur after the task is completed. Such aberrant processes may lead to continuous “replay” of previously learned, but currently irrelevant, information and underlie rumination in depression. (shrink)

Friendship is the highest form of love, according to the German philosopher Friedrich Nietzsche, because great friends inspire each other and can even push each other towards the ideal of the Übermensch. While he was sceptical that many people would be strong enough for this kind of higher relationship, Nietzsche saw friendship as essential to a good marriage. Sex, in contrast, creates complications, because a relationship based on romantic feelings is unlikely to endure a lifetime. Furthermore, the ontological differences between (...) men and women tend to turn love into a war. In order to overcome the power games in the arena of love, Nietzsche thus challenges lovers to be great friends. Drawing on Nietzsche’s plethora of aphorisms on friendship, marriage, sex and power relationships, this paper outlines how Nietzsche thought the institution of and approach to marriage could be reinvigorated in ways conducive to more successful relationships and greater human achievements. While some of Nietzsche’s ideas about marriage at first appear to be outrageous, much of what Nietzsche recommends is as relevant and challenging today as it was in his own time. Indeed, Nietzsche himself prophesied that the world would not be ready for his ideas until “sometime around the year 2000” (Fuss & Shapiro, 1971, p. 91). (shrink)

“Shooting [or ‘guessing’] characters” was a game, and later a communication method, based on phonological analysis of Chinese syllables. Over time, it became used in a variety of ways, including as a teaching tool, a cipher, and a phonological writing aid for the less educated. The actual and proposed applications of one phonological game show that Chinese phonology did not just exist in books, but encompassed distinct non-written practices that were essential to its proliferation. Chinese phonology is generally studied as (...) a source for the history of the Chinese language, but it is also of interest for the history of cultural and intellectual life. (shrink)

Abstract:This article examines the experiences of pilgrims to Trier between 1844–1933 and argues that pilgrimage is a separate practice from tourism in the nineteenth and early twentieth centuries. Scholars have treated pilgrims like tourists, especially in the twentieth century, but travelers to the Holy Coat of Trier did not think of themselves as tourists. Labeling pilgrim participants as “modern tourists” ignores their religious motivations to travel and creates a false dichotomy between “pilgrims” of the medieval and early modern period and (...) “tourists” of post-Industrial Revolution Europe. Pilgrims who sought a miraculous physical cure or encounter with the blood of Jesus in the Coat of Trier wanted to gain access to divine presence they identified as part of the space of Trier. Pilgrim use of sacred space should lead historians to draw sharper distinctions between the motivations of pilgrims seeking sacred presence and tourists seeking recreation. (shrink)

Improving emotion regulation is central to borderline personality disorder (BPD) treatment, but little research indicates which emotion regulation strategies are optimally effective and when. Basic emotion science suggests that engagement emotion regulation strategies that process emotional content become less effective as emotional intensity increases, whereas disengagement strategies that disengage from it do not. This study examined whether emotional reactivity to emotional stimuli predicts the effectiveness of engagement and disengagement emotion regulation across self-report, general physiologic (heart rate), sympathetic (skin conductance responses), (...) and parasympathetic (respiratory sinus arrythmia) emotion in BPD, healthy, and clinical control (i.e. generalized anxiety disorder; GAD) groups. 120 participants (40 per group) were exposed to emotion inductions and then instructed to implement engagement (mindful awareness) and disengagement (distraction) strategies while self-report and physiological emotion measurements were taken. In the BPD and GAD groups, higher heart rate or respiratory sinus arrythmia reactivity, respectively, predicted improved mindful awareness effectiveness. Higher skin conductance reactivity predicted worsened distraction effectiveness in BPD. Higher reactivity may potentiate engagement emotion regulation, and exacerbate disengagement from emotional content, in BPD. Future research should examine other domains of emotion regulation that may be influenced by emotional intensity, and other forms of emotional intensity that may influence them. (shrink)

Among the many common criticisms of the Turing test, a valid criticism concerns its scope. Intelligence is a complex and multi-dimensional phenomenon that will require testing using as many different formats as possible. The Turing test continues to be valuable as a source of evidence to support the inductive inference that a machine possesses a certain kind of intelligence and when interpreted as providing a behavioural test for a certain kind of intelligence. This paper raises the novel criticism that the (...) Turing test represents an example of Goodhart’s Law operating in the field of artificial intelligence. As one measure towards the goal of creating genuinely intelligent machines, the Turing test must not be confused with the goal itself. Moreover, the Turing test ought to be augmented such that through its use additional evidence could be secured to support the strong inference that a machine, were it to pass the Turing Test, could think like a human. (shrink)

Mainstream breast cancer social movements such as that of Susan G. Komen have called on all women to race or fight for the cure for breast cancer. They suggest that the fight can be won by buying and wearing pink ribbons, taking part in races and walks, donating money, and participating in research. For some patients with breast cancer, research participation may involve non-diagnostic tumor biopsies. While this clinical research is performed in the hope of gaining new knowledge through the (...) removal and study of breast cancer tissue, these procedures have been heavily criticized because they offer little potential benefit to the patient providing the tissue (Helft and Daugherty 2006; Kimmelman et al. 2012;... (shrink)

Bowman-Smart et al. (2023) suggest that the current ethical frameworks used to evaluate the use of noninvasive prenatal technologies (e.g., NIPT) are inconsistent when used to analyze the ethics of...

This paper will reveal our women as active theologians, dealing with the silent threat of approaching genocide, the end of so called ‘full-bloods’ of our race. Finding ways of healing, and being activists, living in the conscious and subconscious oppression. I am so proud that in the light of this, they emerge as responsible people, living constructive and influential lives. Yet the suffering takes its toll and they die young or are sick and disabled young. I donated my Harvard Post-doctoral (...) Fellowship, the first Australian Indigenous Harvard Fellow, to helping this suffering, to prolong life. Part Three reflects where my fellowship in liberation theology and psychotherapy comes together in active Tiddas Theology for wholeness. (shrink)

One important concern regarding implantable Brain Computer Interfaces is the fear that the intervention will negatively change a patient’s sense of identity or agency. In particular, there is concern that the user will be psychologically worse-off following treatment despite postoperative functional improvements. Clinical observations from similar implantable brain technologies, such as deep brain stimulation, show a small but significant proportion of patients report feelings of strangeness or difficulty adjusting to a new concept of themselves characterized by a maladaptive je ne (...) sais quoi despite clear motor improvement. Despite the growing number of cases in the DBS literature, there is currently no accepted or standardized tool in neuroethics specifically designed to capture the phenomenological postoperative experience of patients implanted with DBS or BCI devices. Given potential risks of postoperative maladaptation, it is important for the field of neuroethics to develop a qualitative instrument that can serve as a shared method for capturing postoperative variations in patient experience of identity and agency. The goal of this article is to introduce an instrument we have developed for this purpose and call for further neuroethical efforts to assess the phenomenology of implantable brain device use. (shrink)

Narcissistic personality disorder describes people who demonstrate an exaggerated sense of entitlement, lack empathy and crave admiration. But philosopher Simone de Beauvoir argued that, even if a person isn't a pathological narcissist, narcissism can be a strategy that some people use to help them cope with being undervalued. Through examples such as singer-songwriter Taylor Swift, I show how Beauvoir's philosophy gives us a framework to understand some narcissistic behaviour and possibilities for more authentic ways of being in the world.

Can exposure to media portrayals of human violence impact an individual’s ethical decision making at work? Ethical business failures can result in enormous financial losses to individuals, businesses, and society. We study how exposure to human violence—especially through media—can cause individuals to make less ethical decisions. We present three experiments, each showing a causal link between exposure to human violence and unethical business behavior, and show this relationship is mediated by an increase in individual hostility levels as a result of (...) exposure to violence. Using observational data, we then provide evidence suggesting that this relationship extends beyond the context of our experiments, showing that companies headquartered in locations marked by greater human violence are more likely to fraudulently misstate their financial statements and exhibit more aggressive financial reporting. Combined, our results suggest that exposure to human violence has significant and real effects on an individual’s ethical decision making. (shrink)

Existentialism and Romantic Love investigates the thinking of five existential philosophers (Max Stirner, Soren Kierkegaard, Friedrich Nietzsche, Jean-Paul Sartre, and Simone de Beauvoir) to uncover fresh insights about what is wrong with our everyday ideas about romantic loving, why reality often falls short of the ideal, sources of frustrations and disappointments, and possibilities for creating authentically meaningful relationships.

In Hang The DJ, Amy and Frank meet via an online dating system that promises that if you stick with it, it will continue gathering information until it finds your soul mate, or “ultimate compatible other,” trumpeting a 99.8% success rate. In this chapter we explore the broad issue of digital relationships from the point of view of two particular philosophies of life: Stoicism and existentialism. The episode raises a multiplicity of philosophical issues concerning the choices we make about romantic (...) love. For example, does finding a perfect match really boil down to a formula? And if we could find such a formula, would that be a good way to find love? These two philosophical approaches help us to answer the question as to whether we should be relegating the task of finding a mate to computer algorithms. (shrink)

A report on the 2019 Bonn “Simplicities and Complexities” Conference, organized by "The Epistemology of the Large Hadron Collider" research unit.

This chapter focuses on the German philosopher Friedrich Nietzsche, who wrote a great deal on sexual love and friendship, to help us understand Doctor Stephen Strange's relationship challenges. Nietzsche thought that sexual love is a distraction from more important things, like being a superhero. For Strange, it is actually his narcissism that is holding him back the most. It is not only Strange's brilliance and passion for wisdom that are reminiscent of Nietzsche's Ubermensch, but also his flirtation with nihilism. The (...) problem that Doctor Strange, Nietzsche, and Zarathustra all face: forming meaningful loving relationships. Nietzsche never had a girlfriend and he never married. While Nietzsche knew his philosophy would not be for everyone, he hoped that a few brave people would understand the virtues of striving toward the ideal of the Ubermensch. For Nietzsche, great friends help one another to become better people through “a shared higher thirst for an ideal above them”. (shrink)

Recently, there has been increasing interest in the use of heavily restricted randomization designs which enforce balance on observed covariates in randomized controlled trials. However, when restrictions are strict, there is a risk that the treatment effect estimator will have a very high mean squared error. In this article, we formalize this risk and propose a novel combinatoric-based approach to describe and address this issue. First, we validate our new approach by re-proving some known properties of complete randomization and restricted (...) randomization. Second, we propose a novel diagnostic measure for restricted designs that only use the information embedded in the combinatorics of the design. Third, we show that the variance of the MSE of the difference-in-means estimator in a randomized experiment is a linear function of this diagnostic measure. Finally, we identify situations in which restricted designs can lead to an increased risk of getting a high MSE and discuss how our diagnostic measure can be used to detect such designs. Our results have implications for any restricted randomization design and can be used to evaluate the trade-off between enforcing balance on observed covariates and avoiding too restrictive designs. (shrink)

I defend the normativity of meaning against recent objections by arguing for a new interpretation of the ‘ought’ relevant to meaning. Both critics and defenders of the normativity thesis have understood statements about how an expression ought to be used as either prescriptive or semantic. I propose an alternative view of the ‘ought’ as conveying the primitively normative attitudes speakers must adopt towards their uses if they are to use the expression with understanding.

Philosophers ask just whose expression, if anyone’s, we hear in lyric poetry. Walton provides a novel possibility: it’s the reader who “uses” the poem (just as a speech giver uses a speech) who makes the language expressive. But worries arise once we consider poems in particular social or political settings, those which require a strong self-other distinction, or those with expressions that should not be disassociated from the subjects whose experience they draw from. One way to meet this challenge is (...) to consider the poem expressive of a plural subject, which frees us from looking for a particular individual whose voice we hear in the work, whether she be fictional or actual. Some lyrics give voice to a group whose experience is attended to in the work. This may be done through a posited fictional speaker, but the ontology of the speaker is shown to be less important. Attending to a group whose concerns are voiced allows us to explain how poems can manage to address our-worldly concerns even when lacking actual persons whose expressions we encounter in the poems. (shrink)

Mr. Robinson’s case raises clear concerns regarding whether, when, and even how to disclose unexpected genetic findings when doing genomic research. The American...

We identify a social phenomenon in which large numbers of people seem to work towards a shared goal without explicitly trying to do so. We argue that this phenomenon – implicit coordination – is best understood as a form of joint agency differing from the forms most commonly discussed in the literature in the same way that individual actions driven by “explicit” intentions (those available for reflection and report) differ from individual actions driven by “implicit” intentions (those not thus available). (...) More precisely, implicit coordination is both analogous to wholly implicit individual intentions, and constituted by the partly implicit intentions of participants. We discuss the significance of this category for action theory, social ontology, and social criticism. (shrink)

In the North American context, one trend in introductory Protestant Christian ethics texts is clear: the desire to draw the focus away from moral pronouncements about contemporary ‘issues’ in order to concentrate on what it means to be truly human, that is, to see the world as followers of Christ made in the image of God and to employ forms of moral reasoning appropriate to this vision. The article illuminates the particular emphases displayed in contemporary Protestant ethics texts published in (...) the United States over the past decade as each contributes to this agenda of renewal. In conclusion, I argue that the trend toward eschewing ‘applied’ ends is laudable and yet ambiguous. I suggest this trend may also be tied to the relative gender and racial uniformity of the authors, because what is frequently absent in this collection are the social and political concerns commonly voiced by more marginalized voices. (shrink)

The correspondence between Hannah Arendt and Karl Jaspers begins in 1926, when the twenty-year-old Arendt studied philosophy with Jaspers in Heidelberg. It is interrupted by Arendt's emigration and Jasper's 'inner emigration' and resumes in the fall of 1945. From then until Jaspers's death in 1969, the initial teacher-student relationship develops into a close friendship. Three countries figure prominently in the correspondence: Germany, Israel, and the United States. Among the topics are Fascism, the atom bomb and the threat of global (...) destruction, German guilt for the Holocaust, Jewishness, the State of Israel, American politics and American universities, the Eichmann trial in Jerusalem. Arendt and Jaspers discuss people both famous and obscure. They gossip, joke complain, and argue. They commiserate with each other over the illnesses and infirmities of old age. And they converse about the world's great philosophers: Spinoza, Kant, Marx, Max Weber, Heidegger. Here is a fascinating dialogue between a woman and a man, a Jew and a German, a questioner and a visionary, both uncompromising in their examination of our troubled century. (shrink)