During multiple testing, researchers often adjust their alpha level to control the familywise error rate for a statistical inference about a joint union alternative hypothesis (e.g., “H1,1 or H1,2”). However, in some cases, they do not make this inference. Instead, they make separate inferences about each of the individual hypotheses that comprise the joint hypothesis (e.g., H1,1 and H1,2). For example, a researcher might use a Bonferroni correction to adjust their alpha level from the conventional level of 0.050 to 0.025 (...) when testing H1,1 and H1,2, find a significant result for H1,1 (p < 0.025) and not for H1,2 (p > .0.025), and so claim support for H1,1 and not for H1,2. However, these separate individual inferences do not require an alpha adjustment. Only a statistical inference about the union alternative hypothesis “H1,1 or H1,2” requires an alpha adjustment because it is based on “at least one” significant result among the two tests, and so it refers to the familywise error rate. Hence, an inconsistent correction occurs when a researcher corrects their alpha level during multiple testing but does not make an inference about a union alternative hypothesis. In the present article, I discuss this inconsistent correction problem, including its reduction in statistical power for tests of individual hypotheses and its potential causes vis-à-vis error rate confusions and the alpha adjustment ritual. I also provide three illustrations of inconsistent corrections from recent psychology studies. I conclude that inconsistent corrections represent a symptom of statisticism, and I call for a more nuanced inference-based approach to multiple testing corrections. (shrink)

Terence Horgan and Mark Timmons? Moral Twin Earth thought experiment shows that realist ethical naturalism entails a kind of conceptual relativism about moral predicates. This conceptual relativism implies, further, that Earthlings and Twin Earthlings do not express substantive disagreement with one another. Because this latter implication clashes with considered linguistic intuitions, Horgan and Timmons conclude that we should reject realist ethical naturalism. Against this, several critics recommend that realists ?bite the bullet? with respect to Moral Twin Earth: despite our intuitions, (...) we should accept that the speakers do not disagree. These critics argue that the intuitions elicited by the thought experiment are either the result of a failure on the part of readers to appreciate hidden details of the Moral Twin Earth case, or else they are mere artifacts of readers? epistemic limitations. In this paper, I show that the Moral Twin Earth argument prevails against this line of attack. (shrink)

Several philosophers have proposed Knowledge-Based Decision Theories (KDTs)—theories that require agents to maximize expected utility as yielded by utility and probability functions that depend on the agent’s knowledge. Proponents of KDTs argue that such theories are motivated by Knowledge-Reasons norms that require agents to act only on reasons that they know. However, no formal derivation of KDTs from Knowledge-Reasons norms has been suggested, and it is not clear how such norms justify the particular ways in which KDTs relate knowledge and (...) rational action. In this paper, I suggest a new axiomatic method for justifying KDTs and providing them with stronger normative foundations. I argue that such theories may be derived from constraints on the relation between knowledge and preference, and that these constraints may be evaluated relative to intuitions regarding practical reasoning. To demonstrate this, I offer a representation theorem for a KDT proposed by Hawthorne and Stanley (2008) and briefly evaluate it through its underlying axioms. -/- In section 1, I present knowledge-based decision theories generally and the versions of such theories suggested in the literature. In section 2, I argue that KDTs and theories of practical reasoning conjoined with Knowledge-Reasons norms generate constraints on the same relation—the relation between knowledge and preference. In section 3, I present a formal framework in which constraints on this relation may be expressed and from which KDTs may be derived. In section 4, I present a representation theorem for a specific KDT. In section 5, I briefly evaluate the axioms of the theory, and in section 6, I conclude. (shrink)

At last, Russia has begun to speak in a truly original voice." So said Anatoly Vaneev, a Soviet dissident who became Karsavin's disciple in the Siberian gulag where the philosopher spent his last two years. The book traces the unusual trajectory of this inspiring voice: Karsavin started his career as Russia's brightest historian of Catholic mysticism; however, his radical methods - which were far ahead of their time - shocked his conservative colleagues. The shock continued when Karsavin turned to philosophy, (...) writing flamboyant and dense essays in a polyphonic style, which both Marxists and religious traditionalists found provocative. There was no let-up after he was expelled by Lenin from Soviet Russia: in exile, he became a leading theorist in the Eurasian political movement, combining Orthodox theology with a left-wing political orientation. (shrink)

莊子為什麼不屬於道家？ 如果他不是道家人物，他的思想如何定位？ 一個新的莊子圖像對於我們今日了解儒家及中國哲學， 能夠提供什麼樣的新視野？ 莊子道家說始於漢代，但這種學派歸屬在歷代常受到修正，楊儒賓最新論著《儒門內的莊子》可視為第三波修正運動中的一環。繼承晚明王夫之、方以智的莊子觀，透過重新解讀莊子的語言、隱喻、技術、身體、氣化諸概念，主 張莊子提供一種新的主體範式，這種新的主體範式奠定了非定命論的氣化世界觀。本書指出，莊子和孔子有特殊的地理風土與文化風土的淵源，孔子是《莊子》內篇的典範人物，兩人在中國文化史上的軸心時代，有另類的人文精 神的傳承關係。.

We study the representation of attitudes to risk in Jeffrey’s decision-theoretic framework suggested by Stefánsson and Bradley :602–625, 2015; Br J Philos Sci 70:77–102, 2017) and Bradley :231–248, 2016; Decisions theory with a human face, Cambridge University Press, Cambridge, 2017). We show that on this representation, the value of any prospect may be expressed as a sum of two components, the prospect’s instrumental value and the prospect’s intrinsic value. Both components have an expectational form. We also make a distinction between (...) a prospect’s overall intrinsic value and a prospect’s conditional intrinsic value given each one of its possible outcomes and argue that this distinction has great explanatory power. We explore the relation between these two types of intrinsic values and show that they are determined at the level of preferences. Finally, we explore the relation between the intrinsic values of different prospects and point to a strong restriction on this relation that is implicit in Jeffrey’s axioms. We suggest a natural interpretation to this restriction. (shrink)

"Dr. Rubin has brought cognitive psychology into a wholly unprecedented dialogue with studies in oral tradition. The result is a truly new perspective on memory and the processes of oral tradition." --John Miles Foley, University of Missouri.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:An Exposition of The Divine Names, The Book of Blessed Dionysius by Thomas AquinasMichael J. Rubin, Elizabeth C. Shaw, and Staff*AQUINAS, Thomas. An Exposition of The Divine Names, The Book of Blessed Dionysius. Translated and edited with an introduction by Michael A. Augros. Merrimack, N.H.: Thomas More College Press, 2021. xxv + 549 pp. Cloth, $65.00The profound influence that Pseudo-Dionysius had on Aquinas’s thought, especially in his (...) metaphysics of participation and his apophatic theology, has been known for some time now, thanks to the excellent work of such scholars as Fran O’Rourke. One would therefore think that Aquinas’s Exposition of the Divine Names (his only commentary on the works of Pseudo-Dionysius) would have been translated a lot sooner. This delay is assuredly due not just to the difficulty of translating this work but also to a certain embarrassment felt by Thomists over Aquinas’s sincere belief that the “Dionysius” who wrote the Divine Names was the Areopagite whose conversion at the teaching of St. Paul is mentioned in the Acts of the Apostles. That the author calling himself “Dionysius” was in fact a theologian writing in the fifth or sixth centuries has been well established by modern scholarship. Hence, Thomists may have felt tempted to discount or at least pass over the influence of this author on Aquinas since it is discomfiting to think that the Church’s greatest theologian accorded such authority to an imposter.Michael Augros tackles these concerns head-on in the excellent introduction to his new translation of the Divine Names commentary. First, Augros points out that in past centuries a pseudonym was usually not an act of forgery but, rather, a way of concealing the author’s identity, which an early Christian theologian might well decide to do either out of humility or out of a desire “to avoid provoking certain prejudices” in those who disagreed with him in contemporary theological disputes. Moreover, it is likely that the work was never intended for the general public (who could easily mistake the pseudonym as genuine) but, rather, was written for those “already initiated in a particular Neoplatonic school of Christian theology,” who would recognize the author as being “one of their own” but without knowing his precise identity. Finally, in taking the particular name of “Dionysius,” the author of the Divine Names was indicating his intention for the work: Just as the biblical Dionysius was a Greek philosopher who converted to Christianity, so the works of Pseudo-Dionysius [End Page 345] are an attempt to reconcile Greek philosophy with the Christian faith.It therefore seems likely, as Augros observes, that Aquinas would still have accorded a great deal of respect to the Divine Names even if he had learned the truth of the author’s identity. The work would not have had the same deuterocanonical authority for him that comes with being written by a direct disciple of St. Paul himself, but “the inherent cogency, coherence, and beauty” of Pseudo-Dionysius’s theology would have been the same. Hence, Pseudo-Dionysius would surely have earned from Aquinas the “docile attitude” appropriate “for a philosopher and theologian of the first order, such as Boethius.”That Aquinas was right to see the author of the Divine Names as a master philosopher and theologian becomes evident when one dives into the text itself, in which Aquinas sees a truly dazzling order, both externally and internally. According to Aquinas, the Divine Names discusses those truths about God of which there are intelligible likenesses in creatures, such as goodness or wisdom, whereas the truths about God of which there are sensible likenesses (for example, “when God is called a lion, or a rock”) are treated by Pseudo-Dionysius in The Symbolic Theology; meanwhile, in the lost or fictional work The Divine Characteristics, Dionysius claims to have treated those truths about God (such as the Trinity) that cannot be known through any likenesses in creatures.Aquinas finds a still more intricate order within the Divine Names itself. Since this work is dedicated to “the divine names by which the processions of God to creatures are manifested,” the plan of the work... (shrink)

"Dr. Rubin has brought cognitive psychology into a wholly unprecedented dialogue with studies in oral tradition. The result is a truly new perspective on memory and the processes of oral tradition." --John Miles Foley, University of Missouri.

There is increasing interest in determining what impact having women in management positions may have on corporate social responsibility initiatives. Various authors suggest that gender equality practices should be factored into the broader framework of CSR. This paper examines how the presence of women on corporate boards, in top and middle management and as heads of CSR departments, influences gender equality practices in the field of CSR. Using information collected from companies that have signed up to Women's Empowerment Principles in (...) Spain, we show that the presence of women in the aforesaid posts has a positive impact on CSR activities with gender equality objectives. We thus supplement the justice, business and moral arguments with further arguments in support of the incorporation of women into not only corporate boards but all management positions. Finally, we provide a view of how gender equality can be included in the broader framework of CSR. (shrink)

A model of a spatio-cultural sub-context (enfolded in a wider scope context) is presented in the form of a blue print of a Complex System with a two-stage decision engine at its core. The engine first attaches a meaning to analyzable datum, and then decides whether to keep or change it. It does not alter already stored meanings but is designed to search for data to be converted into additional stored meanings and improve the accuracy of correspondence of their spatial (...) and cultural range of relevance. Meaning is reduced to the choice of a strategy—a future continuum of events; a choice dependent on a unique Evolutionary Path, a past continuum of events specific enough to lead to the current temporarily stable state of a spatio-cultural category. It is a blue print for a program that can emulate decisions to initiate changes in the environment in which a collective of culture partners resides; changes consisting of movements from one location to another or in the layout of its current location. The model is proposed at a low cultural resolution and is applicable, after suitable modifications, to a majority of city/period pairs. However, any such model has to be city/period specific. It is illustrated with a design for analyzing changes in the Israeli city, in particular in Tel Aviv. (shrink)

Yoga 365 presents a year's worth of daily readings that invite yoga lovers of every skill level to bring the inspiration they experience on their mats into their everyday lives. Each entry explores a mind-body theme such as balance, strength, and resilience in a short, illuminating paragraph that can be enjoyed in the morning or at bedtime, incorporated into a yoga session, or read on the go. Featuring a serenely beautiful hardcover and a spacious, color-washed interior, the package is as (...) calming in the hand as the readings are to the eye. Yogis will find it to be a motivating tool for personal growth and a lighthearted, gift-worthy way to share the joys of their practice with others. (shrink)

本書為漢語世界第一部探討「自然」概念在中國文化史上流變的著作， 從概念史角度出發，探究「自然」概念的多重淵源與多元脈絡。 「自然」是當代漢語學術詞彙中語義極多源也極多元的重要概念。自《老子》提出「道法自然」以來，「自然」概念的流變始終與中國思想史的發展脈絡並行，而如同「道」、「太極」、「涅槃」一般，是極為重要的理論概念， 在中國文化史各領域亦扮演關鍵性的角色。 本書是漢語世界第一部從概念史的觀點出發，探討「自然」概念在中國文化史上流變的著作。全書由十二個單元組成，撰述的角度是對「自然」一詞的後設反省，內容跨越的年代由先秦直至20世紀，作者分別來自臺灣、香港、 美國的人文學者，議題新穎，觀點多元，一編在手，可大致瀏覽「自然」在中國文化史上的流變過程。.

A structure has a (finite-string) automatic presentation if the elements of its domain can be named by finite strings in such a way that the coded domain and the coded atomic operations are recognised by synchronous multitape automata. Consequently, every structure with an automatic presentation has a decidable first-order theory. The problems surveyed here include the classification of classes of structures with automatic presentations, the complexity of the isomorphism problem, and the relationship between definability and recognisability.

Aristotle in Physics I,1 says some strange-sounding things about how we come to know wholes and parts, universals and particulars. In explicating these, Simplicius distinguishes an initial rough cognition of a thing as a whole, an intermediate “cognition according to the definition and through the elements,” and a final cognition of how the thing's many elements are united: only this last is πιστήμη. Simplicius refers to the Theaetetus for the point about what is needed for πιστήμη and the ways that (...) cognition according to the definition and through the elements falls short. By unpacking this reference I try to reconstruct Simplicius' reading of “Socrates' Dream,” its place in the Theaetetus ' larger argument, and its harmony with other Platonic and Aristotelian texts. But this reconstruction depends on undoing some catastrophic emendations in Diels's text of Simplicius. Diels's emendations arise from his assumptions about definitions and elements, in Socrates' Dream and elsewhere, and rethinking the Simplicius passage may help us rethink those assumptions. (shrink)

At the beginning of Posterior Analytics 2.19 Aristotle reminds us that we cannot claim demonstrative knowledge unless we know immediate premisses, the archai of demonstrations. By the end of the chapter he explains why the cognitive state whereby we get to know archai must be Nous. In between, however, Aristotle describes the process of the acquisition of concepts, not immediate premisses. How should we understand this? There is a general agreement that it is Nous by means of which we acquire (...) both premisses and concepts. I argue that this cannot be the case. Since concepts are simples while premisses are composites , the two cannot be objects of the same cognitive state. I further argue that, whereas Nous is responsible for our grasp of concepts, the state Aristotle elsewhere calls non-demonstrable knowledge is the one whereby we get to know the premisses of demonstrations. (shrink)

This book investigates various aspects of the controversial relations between Spinoza's philosophy and his Jewish background. It examines some important trends of medieval Jewish philosophy on the shaping of Spinoza's thought - particularly the impact of Maimonides. The book elucidates the differences between Spinoza and his predecessors in regard to Bible criticism, and dwells extensively on the concepts of Substance and Pantheism. It also discusses Spinoza's views of Judaism and the Jewish people, the relationship between state and religion, and some (...) problems of his -Hebrew Grammar-.". (shrink)

The book elucidates the complex relationship between Jewish philosophy and general philosophy. At the same time it examines Jewish philosophy as an independent discipline of thought. The issue of particular and characteristic problems of Jewish thought is taken up in the third part of the book. Other philosophical topics - from the general as well as the Jewish angle - are the quiddity of philosophy, its aims and tasks, its value and purpose, and the relations between philosophy, religion and theology, (...) as reflected in general and Jewish thought. The concluding sections of the book highlight several basic problems of Jewish philosophy: its sources of inspiration and its influence, the motifs for philosophizing, the relation between reason and revelation, and lastly, the principal transformations in Jewish philosophy with the passage from medievalism to modernity. (shrink)

Under the post-metaphysical sky “old” humanistic-oriented education is possible solely at the cost of its transformation into its negative, into a power that is determined to diminish human potentials for self-exaltation. Nothing less than total metamorphosis is needed to rescue the core of humanistic genesis: the quest for edifying Life and resistance to the call for “home-returning” into the total harmony that is promised to us within nothingness.