Introduction, by G. Holton.--Three eighteenth-century social philosophers: scientific influences on their thought, by H. Guerlac.--Science and the human comedy: Voltaire, by H. Brown.--The seventeenth-century legacy: our mirror of being, by G. de Santillana.--Contemporary science and the contemporary world view, by P. Frank.--The growth of science and the structure of culture, by R. Oppenheimer.--The Freudian conception of man and the continuity of nature, by J. S. Bruner.--Quo vadis, by P. W. Bridgman.--Prospects for a new synthesis: science and the humanities as complementary (...) activities, by C. Morris.--A humanist looks at science, by H. M. Jones. (shrink)

This article is part of a For-Discussion-Section of Methods of Information in Medicine about the paper "Biomedical Informatics: We Are What We Publish", written by Peter L. Elkin, Steven H. Brown, and Graham Wright. It is introduced by an editorial. This article contains the combined commentaries invited to independently comment on the Elkin et al. paper. In subsequent issues the discussion can continue through letters to the editor.

Impairments in emotional face processing are demonstrated by individuals with neurodevelopmental disorders, including autism spectrum disorder and attention-deficit/hyperactivity disorder, which is associated with altered emotion processing networks. Despite accumulating evidence of high rates of diagnostic overlap and shared symptoms between ASD and ADHD, functional connectivity underpinning emotion processing across these two neurodevelopmental disorders, compared to typical developing peers, has rarely been examined. The current study used magnetoencephalography to investigate whole-brain functional connectivity during the presentation of happy and angry faces in (...) 258 children, including ASD, ADHD and typically developing groups to determine possible differences in emotion processing. Data-driven clustering was also applied to determine whether the patterns of connectivity differed among diagnostic groups. We found reduced functional connectivity in the beta band in ASD compared to TD, and a further reduction in the ADHD group compared to the ASD and the TD groups, across emotions. A group-by-emotion interaction in the gamma frequency band was also observed. Greater connectivity to happy compared to angry faces was found in the ADHD and TD groups, while the opposite pattern was seen in ASD. Data-driven subgrouping identified two distinct subgroups: NDD-dominant and TD-dominant; these subgroups demonstrated emotion- and frequency-specific differences in connectivity. Atypicalities in specific brain networks were strongly correlated with the severity of diagnosis-specific symptoms. Functional connectivity strength in the beta network was negatively correlated with difficulties in attention; in the gamma network, functional connectivity strength to happy faces was positively correlated with adaptive behavioural functioning, but in contrast, negatively correlated to angry faces. Our findings establish atypical frequency- and emotion-specific patterns of functional connectivity between NDD and TD children. Data-driven clustering further highlights a high degree of comorbidity and symptom overlap between the ASD and ADHD children. (shrink)

As one might expect of a book of this modest size which bears such a title, this work concentrates upon only one of the many topics subsumed under the rubric "supernatural." After some reflection, the impression develops that this focus is on a colloquy between scholastic and contemporary formulations of the personal relationship between God and man in the process of divinization by grace. Kenny seems to offer the theory of "created actuation by Uncreated Act" as a particularly valuable model (...) of explanation for this personal union. The genre of this work is too technical in its language to be described as popular and perhaps too brief and unnuanced to appeal to a technical audience. The mode under which Kenny approaches his problem is historical. Nonetheless, the author excuses himself from treating antecedent formulations, although he averts to the different way in which the question has been posed in Eastern Christianity. Kenny opens his own account with a brief precis of some "constants" in Catholic grace-doctrine. It is regrettable that William of St.-Thierry and Peter Lombard were not treated more extensively, for the formulation of deifying grace in terms of its "uncreatedness" received a new slant in their works. This slant can be illuminated considerably if one recalls that these theologians had at their disposal only an impoverished, "Platonizing" schema of causal explanation, plotted only on the axis of formal causality and its intentional-exemplar modes. Lacking such a preface in twelfth-century formulations, the author’s treatment of "high Scholastic" grace-doctrine largely from the perspective of Thomas’ and Bonaventure’s insistence on "created grace" seems to be rather abruptly introduced. However, this sense of abruptness disappears if one correctly grasps the thesis toward which Kenny’s argument is aimed. Chapter Four treats the fourteenth- and fifteenth-century nominalist formulations, with Ockham and Biel as examples. Kenny is highly critical of the subversion of the doctrine of grace as intrinsic divinization and as personal union which these theologians effected. Chapter Five is billed as a survey of the theme of supernatural union in post-Tridentine theology. Curiously, the bulk of the chapter is expended on an amicable presentation of the De la Taille-Rahner explanation of graced divinization in terms of quasi-formal causality. Chapters Six and Seven are reworkings of previously published materials. The book includes a selected bibliography. (shrink)

Cic. Att. i. 16. 5. Nosti calvum ex Nanneianis ilium, ilium laudatorem meum, de cuius oratione erga me honorifica ad te scripseram. … In a recent article Dr. T.P.Wiseman has vigorously attacked the almost universally accepted view that the person to whom Cicero here alludes is Crassus, urging instead that the villain of the piece is C. Licinius Macer Calvus, and proposed νєανίαις for the manuscript reading Nanneianis with which he would, I imagine, be unhappy, as others have been before (...) him, even if he accepted the identification with Crassus. (shrink)