Hirst distills the relevant and common themes that have been discussed throughout this topic. He successfully integrates the various interdisciplinary works on the dynamics and outcomes associated with conversational remembering and how it is currently changing due to social media. Notably, he ends with thoughts about the future of conversational remembering research and areas of future research.

Monoclonal antibodies are essential biomedical research and clinical reagents that are produced by companies and research laboratories. The NIAID ImmPort (Immunology Database and Analysis Portal) resource provides a long-term, sustainable data warehouse for immunological data generated by NIAID, DAIT and DMID funded investigators for data archiving and re-use. A variety of immunological data is generated using techniques that rely upon monoclonal antibody reagents, including flow cytometry, immunofluorescence, and ELISA. In order to facilitate querying, integration, and reuse of data, standardized terminology (...) for describing monoclonal antibody reagents and their targets needs to be used for annotating data submitted to ImmPort. (shrink)

Effective altruists either believe they ought to be, or strive to be, doing the most good they can. Since they’re human, however, effective altruists are invariably fallible. In numerous situations, even the most committed EAs would fail to live up to the ideal they set for themselves. This fact raises a central question about how to understand effective altruism. How should one’s future prospective failures at doing the most good possible affect the current choices one makes as an effective altruist? (...) This question is important to answer not only because every effective altruist will face this question due to typical human akrasia, but also because how the question is answered will determine just how demanding effective altruism can be. I argue that no matter how effective altruists answer this question, they will have to take on some commitments seemingly antithetical to their movement. More precisely, I argue that effective altruism is subject to a dilemma. Effective altruists’, at times, implicit actualist assumptions (i) commit them to conclusions seemingly antithetical to what typical effective altruists actually believe, as well as the spirit of the movement and (ii) undermine effective altruists’ arguments against moral offsetting and giving to charities close to the heart. Yet, effective altruists’, at times, implicit possibilist assumptions (iii) also commit them to conclusions seemingly antithetical to what typical effective altruists actually believe, as well as the spirit of the movement and (iv) undermine typical responses to demandingness worries for the normative conception of effective altruism. I argue that the best way out of the dilemma is to accept hybridism, though even hybridism won’t preserve every commitment of effective altruism. (shrink)

While most people believe the best possible life they could lead would be an immortal one, so‐called “immortality curmudgeons” disagree. Following Bernard Williams, they argue that, at best, we have no prudential reason to live an immortal life, and at worst, an immortal life would necessarily be bad for creatures like us. In this article, we examine Bernard Williams' seminal argument against the desirability of immortality and the subsequent literature it spawned. We first reconstruct and motivate Williams' somewhat cryptic argument (...) in three parts. After that, we elucidate and motivate the three best (and most influential) counterarguments to Williams' seminal argument. Finally, we review, and critically examine, two further distinct arguments in favor of the anti‐immortality position. (shrink)

This chapter contains sections titled: Willem A. deVries Hans Fink Christoph Halbig Stephen Houlgate Sabina Lovibond Kenneth R. Westphal Michael Williams Charles Travis.

In this book and the companion volume The Tenseless Theory of Time: A Critical Examination, Craig undertakes the first thorough appraisal of the arguments for and against the tensed and tenseless theories of time.

Two books bound together, from the religious period of one of the most renowned and representative thinkers. Written for laymen, thus easy to understand, it is penetrating and brilliant as well. Illuminations of age-old religious questions from a pragmatic perspective, written in a luminous style.

A survey of Descartes' scientific career from his student days at the Jesuit College of La Flèche to his departure for Sweden in 1649.

In this reply to James H. Fetzer’s “Minds and Machines: Limits to Simulations of Thought and Action”, I argue that computationalism should not be the view that (human) cognition is computation, but that it should be the view that cognition (simpliciter) is computable. It follows that computationalism can be true even if (human) cognition is not the result of computations in the brain. I also argue that, if semiotic systems are systems that interpret signs, then both humans and computers are (...) semiotic systems. Finally, I suggest that minds can be considered as virtual machines implemented in certain semiotic systems, primarily the brain, but also AI computers. In doing so, I take issue with Fetzer’s arguments to the contrary. (shrink)

Igor Douven establishes several new intransitivity results concerning evidential support. I add to Douven’s very instructive discussion by establishing two further intransitivity results and a transitivity result.

This article defends epiphenomenalism against criticisms raised in Dwayne Moore’s “On Robinson’s Response to the Self-Stultifying Objection”.

Many philosophers have claimed that we might do well to adopt a hybrid theory of well-being: a theory that incorporates both an objective-value constraint and a pro-attitude constraint. Hybrid theories are attractive for two main reasons. First, unlike desire theories of well-being, hybrid theories need not worry about the problem of defective desires. This is so because, unlike desire theories, hybrid theories place an objective-value constraint on well-being. Second, unlike objectivist theories of well-being, hybrid theories need not worry about being (...) overly alienating. This is so because, unlike objectivist theories, hybrid theories place a pro-attitude constraint on well-being. However, from the point of view of objectivists, hybrid theories are not objectivist enough, and this can be seen clearly in missing-desires cases. For instance, hybrid theories entail that, if someone lacks the desire for health, then health is not a component of her well-being. This, objectivists say, is implausible. It is obvious, objectivists say, that someone’s life goes better for herself inasmuch as she is healthy, and hence that health is a component of her welfare. This paper focuses on the missing-desires objection (as leveled by objectivists) to hybrid theories of well-being. My argument is that the missing-desires objection can be answered in a way that is generally convincing and, in particular, in a way that pays a good deal of respect to objectivist intuitions about well-being. My hope, then, is that this paper will help to persuade objectivists about well-being to become hybrid theorists. (shrink)

[This download contains the Table of Contents and Chapter 1]. I argue here that the claim that conscious states are private, in the sense that only one person can ever experience them directly, is false. There actually is a way to connect the brains of two people that would allow one to have direct experience of the other's conscious, e.g., perceptual states. This would allow, for instance, one person to see that the other had deviant color perception (which was masked (...) by correct linguistic practice). This could be achieved by connecting one person's set of executive processes (or cognitive control network) to the conscious perceptual states of the other. Chapter 5 contains an internalist physicalist account of color according to which colors exist only as brain states. Their function is to enable more precise causal interactions between the executive processes and the brain's perceptual systems. This in turn allows for more precise action: I can select the red apples and leave the green ones. (shrink)

This article reviews a number of objections to social Trinitarianism that have been presented in the recent literature, especially objections alleging that social Trinitarianism is not truly monotheistic. A number of the objections are found to be successful so far as they go, but they apply only to some versions of social Trinitarianism and not to all. Objections to social Trinitarianism as such, on the other hand, are not successful. The article concludes with a proposal for a social Trinitarian conception (...) of the unity of God. (shrink)

In 1999 Dean Zimmerman proposed a "falling elevator model" for a bodily resurrection consistent with materialism. Recently, he has defended the model against objections, and a slightly different version has been defended by Timothy O’Connor and Jonathan Jacobs. This article considers both sets of responses, and finds them at best partially successful; a new objection, not previously discussed, is also introduced. It is concluded that the prospects for the falling-elevator model, in either version, are not bright.

With a vast majority of the land in the Driftless Region of the Midwestern United States dedicated to agricultural production, the future of farming has significant economic, social, recreational, agricultural, and ecological implications. An important literature stream has developed on ways agriculture can change to impact both human and ecological communities positively. In this study, we examine the processes and extent to which community narratives assert and inform regional identities that shape the meaning of being a good farmer. Using a (...) mixed methods approach, we examine what farmers consider good farming and how they utilize community narratives to assert their perspective of good farming. Employing a correlational analysis, we examined the relative importance of the four dimensions of good farming (productivist, conservationist, civic-minded, and naturalist). In addition, we used narrative analysis to explore the development of community narratives that assert a multi-dimensional view of good farming. Data for this study was collected through 21 semi-structured interviews with farmers, two focus groups of farmers, and a survey of farmers with 82 survey participants. The mean scores for conservationist, civic-minded, and naturalist dimensions were significantly higher than those for productivists. There was no significant correlation between the productivists dimension and the three other dimensions of good farming. Through analysis of transcripts, we identified a community narrative that actively problematized a dominant cultural narrative centered on production agriculture. Collectively, a community narrative is emerging in the Driftless Region that sought to normalize agricultural practices that promote profitable farms, vibrant communities, and a wide array of ecosystem services. (shrink)

"In 2003 the Getty Museum, which holds a collection of about 240 Weston prints, hosted a colloquium on the photographer. This volume in the In Focus series records remarks by the author, Brett Abbott, along with those of six other participants: William Clift, Amy Conger, David Featherstone, Weston Naef, David Travis, and Jennifer Watts. Context for their conversation is provided by the author's introduction, plate texts, and chronology. Approximately fifty of Weston's images demonstrate why his work continues to (...) resonate with a contemporary public and serves as a model for a host of photographers active today."--BOOK JACKET. (shrink)

Graham Oppy has emerged as one of the kalam cosmological argument’s most formidable opponents. He rejects all four of the arguments drawn from metaphysics and physics for the second premiss that the universe began to exist. He also thinks that we have no good reason to accept the first premiss that everything that begins to exist has a cause. In this response, I hope to show that the kalam cosmological argument is, in fact, considerably stronger than Oppy claims, surviving even (...) his trenchant critique. (shrink)

Research ethics education has taken many forms since federal funding agencies issued regulatory guidance directing those supported by these agencies to complete required training. In the absence of a standard training approach among institutions such as universities, the design and content of courses, workshops, and seminars varies widely. Here we describe a southwestern United States research university program that employed six teaching strategies to assist students in deep learning of ethical principles and behavior. Our purpose was to determine how these (...) strategies impact understanding and empowerment among an interdisciplinary group of graduate students. Results suggested that deep learning design can result in learning that requires students not only to remember and understand key ethics concepts but also to analyze and apply them in a broader ethical domain. Key findings inform design and delivery of future research ethics courses for instructional designers and instructors in higher education. (shrink)

This article highlights sympathies between Wang Yangming's notion of zhenzhi (real knowing) and Stanley Cavell's concept of acknowledgment. I begin by noting a problem in interpreting Wang on the unity of knowing and acting, which leads to considering how our suffering pain figures in our “real knowing” of another's pain. I then turn to Cavell's description of a related problem in modern skepticism, where Cavell argues that knowing another's pain requires acknowledging it. Cavell's concept of acknowledgment answers to Wang's insistence (...) that knowing and acting are one, and corrects Antonio Cua's very different appropriation of “acknowledgment” to explain Wang's doctrine. (shrink)

Well-Being and Theism is divided into two distinctive parts. The first part argues that desire-fulfillment welfare theories fail to capture the 'good' part of ‘good for’, and that objective list welfare theories fail to capture the 'for' part of ‘good for’. Then, with the aim of capturing both of these parts of ‘good for’, a hybrid theory–one which places both a value constraint and a desire constraint on well-being–is advanced. Lauinger then defends this proposition, which he calls the desire-perfectionism theory, (...) against possible objections. -/- In the second part, Lauinger explores the question of what metaphysics best supports the account of well-being defended in the first part. It is argued that there are two general metaphysical routes that might convincingly be taken here, and that each one leads us toward theism. (shrink)

Reception of the Bohm-Hiley interpretation of quantum mechanics has a curiously Janus faced quality. On the one hand, it is frequently derided as a conservative throwback to outdated classical patterns of thought. On the other hand, it is equally often taken to task for encouraging a wild quantum mysticism, often regarded as anti-scientific. I will argue that there are reasons for this reception, but that a proper appreciation of the dual scientific and philosophical aspects of the view reveals a powerful (...) and extremely interesting metaphysical view of the world. This view is akin to that of Russellian Monism, in which the empirical world studied by science is restricted to relational features that stand in need of some background intrinsic properties to ground their reality. This allows for a theory that can embrace a world which exhibits a reasonable and plausible sort of emergence (especially of domains that fall under classical concepts) while also making room for distinctive and scientifically intransigent properties such as consciousness. (shrink)

Game of Thrones is a popular, award-winning television series with an eight-season run on Home Box Office, based on the Song of Fire and Ice series of books by George R.R. Martin. It depicts a morally complex political situation in a fantasy environment that has some similarities to medieval Europe. In the midst of this setting, the series advocates a cynical attitude towards politics, social structures, and religion. Most notably, the series suggests that there is no such thing as political (...) legitimacy. This chapter identifies a pattern of cynicism throughout Game of Thrones but points towards the thoughts of John Locke and Thomas Aquinas as possible alternatives to the story’s cynicism. (shrink)

Islamic Intellectualism is dead: or so argues William Chittick in this new book. Whilst many may say that Islamic studies thrives as a subject, Chittick points to the words of one of his former Professors when describing young colleagues: they know everything one can possibly know about a text, except what it says. Indeed, Chittick states that it is impossible to understand ancient Islamic texts without the years of contemplative study that are anathema to the modern education system. While (...) modern intellectuals with faith often treat their studies and faith in two separate spheres, Chittick argues that it is essential to return to the ways of the ancient Sufis, who viewed knowledge of the soul, the world, and God as an extension of the same thing. (shrink)

The doctrine of the spiritual senses has played a significant role in the history of Roman Catholic and Eastern Orthodox spirituality. What has been largely unremarked is that the doctrine also played a significant role in classical Protestant thought, and that analogous concepts can be found in Indian theism. In spite of the doctrine’s significance, however, the only analytic philosopher to consider it has been Nelson Pike. I will argue that his treatment is inadequate, show how the development of the (...) doctrine in Puritan thought and spirituality fills a serious lacuna in Pike’s treatment, and conclude with some suggestions as to where the discussion should go next. (shrink)

It is shown through examples ranging from Parmenides and Plato to Whitehead and Wittgenstein that beauty is central among the values that have made metaphysical theories appealing and credible. A common attitude would be that the aesthetic properties of metaphysical theories may be important for effective presentation but are irrelevant to the cognitive value of the theories. This however is question-begging, since it assumes without argument that ultimate reality is indifferent to ’value considerations’ such as beauty. If on the contrary (...) we allow that the aesthetic properties of theories may be cognitively relevant, which such properties should be considered? This question is explored in the final section of the paper. (shrink)

Anselm examines and defends the doctrine of the Trinity in three works, the ’Monologion’, ’On the Incarnation of the Word’, and ’On the Procession of the Holy Spirit’. Using the ’Monologion’ as a base, this essay connects Anselm’s doctrine of God’s metaphysical simplicity to his Trinitarian views. Anselm is concerned to avoid the heresies of Arianism, tritheism, and modalism. Because he regards the doctrine as transcending the powers of human reason and thus incapable of being proved, his argumentation proceeds by (...) adopting the analogies of memory, understanding, and will used earlier by Augustine, and by modifying Augustine’s analogy of water as headwaters, river, and drinking water. (shrink)

The doctrine of mens rea can be expressed in this way: MRP: If A is culpable for performing phi, then A performs phi intentionally in circumstances in which it is impermissible to perform phi. The Sermon on the Mount suggests the following principle: SMP: If A intends to perform phi in circumstances in which it would be impermissible for A to perform phi, then A’s intending to perform phi makes A as culpable as A would be were A to perform (...) phi. MRP and SMP are principles representative of intentionalism, a family of views that emphasizes the importance of intention to judgments about culpability. This essay examines an intentionalist’s defense of MRP with respect to lying, strict criminal liability, and the distinction between intention and foreseeability, along with a defense of SMP with respect to failed attempts, and self-defense. (shrink)

This chapter presents a reconstruction of Anselm’s ontological argument for God’s existence in English, identifying two principles on which the argument depends. The first is the claim that whatever is understood is in the understanding; the second is that for whatever exists solely in the understanding, something greater than it can be conceived. Most of the chapter focuses on the first principle. Anselm claims that there is an intimate connection between something’s being in the understanding and its being conceived. Moreover, (...) he relies on a distinction between conceiving of something and conceiving that thing to exist. There are two ways of analyzing the distinction. Neither way provides Anselm with a sound argument for God’s existence. (shrink)

“The Perfect Island” explores the second principle mentioned in chapter 11, that is, the principle that for whatever exists solely in the understanding, something greater than it can be conceived. There are at least five versions of that principle, of varying strength. Anselm’s argument relies on the weakest of the five. Gaunilo invoked his “lost island” counterexample in an attempt to demonstrate that an argument structurally identical to Anselm’s would “prove” the existence of the greatest conceivable island, thus exposing the (...) absurdity of Anselm’s argument. But Anselm’s argument relies only on the weakest version of the second principle, whereas Gaunilo’s argument requires one of the stronger versions. This chapter presents a model in which the weakest version is true while the other four versions are false. Gaunilo’s argument is thus not a successful counterexample. (shrink)