The analysis of dispositions is used to consider cases where the effect of one disposition operating is the existence of another disposition. This may arise from rearrangements within aggregated structures of dispositional parts, or, it is argued, also as stages of derivative dispositions within a set of multiple generative levels. Inspection of examples in both classical and quantum physics suggests a general principle of `Conditional Forward Causation': that dispositions act 'forwards' in a way conditional on certain circumstances or occasions already (...) existing at the `later' levels. (shrink)

The role of dispositions in the physical world is considered. It is shown that not only can classical physics be reasonably construed as the discovery of real dispositions, but also quantum physics. This approach moreover allows a realistic understanding of quantum processes.

Examining the role of dispositions (potentials and propensities) in both physics and psychology reveals that they are commonly derivative dispositions, so called because they derive from other dispositions. Furthermore, when they act, they produce further propensities. Together, therefore, they appear to form discrete degrees within a structure of multiple generative levels. It is then constructively hypothesized that minds and physical nature are themselves discrete degrees within some more universal structure. This gives rise to an effective dualism of mind and nature, (...) but one according to which they are still constantly related by causal connections. I suggest a few of the unified principles of operation of this more complicated but universal structure. (shrink)

The causal closure of the physical world is assumed everywhere in physics but has little empirical support within living organisms. For the spiritual to have effects in nature, and make a difference there, the laws of physical nature would have to be modified or extended. I propose that the renormalized parameters of quantum field theory (masses and charges) are available to be varied locally in order to achieve ends in nature. This is not adding extra forces to nature but rescaling (...) the forces which already exist. We separate metric time in 4 dimensions from process time as the order of actualization of potentialities. This is to allow iterative forward and reverse steps in metric time to influence intermediate variations in the vacuum permittivities to move charged bodies towards achieve specific targets at a later time. Then mental or spiritual influx could have effects in nature, and these should be measurable in biophysics experiments. With this proposal, we see after some centuries how ‘final causes’ could once again be seen active in nature. (shrink)

In order to link fine-tuning in physics with spiritual influx, I propose that the highest degree in physics is where ‘ends’ are received in physics. By ends, I refer to what it is that determines the means or causes in physics, and what it is that manages or influences to basis parameters (masses and charge values) of the quantum fields. This is fine-tuning, in the sense that it occurs not just for the whole universe (in the Big Bang, for example), (...) but locally. That is, this fine-tuning is different at each time, and in point in space. Thus this influx can be specific to living organisms, and can occur at all the needed scales and levels in psychology and biology, namely every day and every micros-second of our lives. (shrink)

Which way does causation proceed? The pattern in the material world seems to be upward: particles to molecules to organisms to brains to mental processes. In contrast, the principles of quantum mechanics allow us to see a pattern of downward causation. These new ideas describe sets of multiple levels in which each level influences the levels below it through generation and selection. Top-down causation makes exciting sense of the world: we can find analogies in psychology, in the formation of our (...) minds, in locating the source of consciousness, and even in the possible logic of belief in God. (shrink)

This year is the 300th anniversary of the birth of Emanuel Swedenborg (1688 - 1772). Although he worked in the eighteenth century, his investigations into the nature of physical, physiological and spiritual processes are still relevant today, although they are not as widely known as they deserve. In this article, I will briefly describe the stages in Swedenborg's life, and outline his mature teachings with particular relevance to what is relevant to the concerns of contemporary science, and to the concerns (...) of those wishing to extend that science. (shrink)

Modern physics has cast doubt on Newton's idea of particles with definite properties. Do we have to go back to Aristotle for a new understanding of the ultimate nature of substance? If we ask, `what is the nature of substance?', we might be told that this substance is salt, that one is copper, or that the atomic nucleus is a mixture of protons and neutrons. But what are all these substances? What do they have in common which makes them substances? (...) We don't seem to think that such things as colours, numbers, or shapes are by themselves `substantial enough' to be substances in their own right. We therefore change our question to `what is it to be a substance?', or to `what is the ultimate nature of the simplest substances?'. (shrink)

Many of us these days sense there is something real beyond the scope of naturalistic science. But what? Must mental and religious lives always remain a mystery and never become part of scientific knowledge? In this well-argued book, physicist Ian Thompson makes a case for a 'scientific theism'. He shows how a following of core postulates of theism leads to novel and useful predictions about the psychology of minds and the physics of materials which should appear in the universe. (...) These predictions constitute a kind of 'theistic science'. It meshes surprisingly well with the structure of reality already revealed by modern quantum field theory and by theories of developmental stages in human minds. The result is a serious look at a promising new rational structure encompassing theology, psychology and physics. (shrink)

Discussing questions concerning quantum physics and spirituality together is particularly valuable in order to see the connection between them from a New Church standpoint. An urgent reason for discussing this link is that some people want to identify these things. The feeling is widespread that somehow they are connected, but some “new age” people want to say that quantum physics tells us about spirituality. We know from Swedenborg that the connection is not quite so simple, so we need to understand (...) in more detail what is going on. (shrink)

In cognitive psychology there appears to be a creative tension between models that use connections of a network, and models that use rules for symbol manipulation. The idea of a connectionist network goes back to McCulloch & Pitts [1943] and Hebb [1949], and finds recent revival in the `parallel distributed processing' (PDP) models that have been extensively examined in the last few years (see e.g. Rumelhart et al. [1986]). In the intervening years, however, the predominant explanations of psychology have been (...) in terms of rules for the manipulation of symbolic structures (e.g. since Newell & Simon [1963]). Because of the tension between these different approaches (see e.g. Fodor & Pylyshyn [1988]), there is great interest in the formulation of `hybrid systems' which combine connectionist components with traditional symbolic processing. I attempt below to outline the general architecture of such a hybrid system. (shrink)

An ontological extension of dispositional essentialism is proposed, whereby what is necessary and sufficient for the dispositional causation of events is interpreted realistically, and postulated to exist. This ‘generative realism’ leads to a general concept of ‘substance’ as constituted by its more fundamental powers or propensities appearing in the form of some structure or field. This neo Aristotelian view is reviewed historically, and in respect to quantum physics.

In a pragmatic approach to ontology, what is necessary and sufficient for the dispositional causation of events is interpreted realistically, and postulated to exist. This leads to a concept of `generic substance' (Aristotle's underlying `matter') as being constituted by dispositions, not just being the `bare subject' for those dispositions. If we describe the forms of objects according their spatiotemporal range, then this form is best viewed as a field, and substances themselves are best conceived as `fields of propensity'.

I formulate a description of the world of relativity and quantum physics that is independent of classical physics, so that we can bypass some of the unwanted legacies which have accumulated from the theories of material corpuscles. The task of this book is to produce a formulation in sufficient detail that an understanding of quantum physics begins to be possible. Even though the present investigations will not produce a complete physical theory, I hope to show that they are still valuable (...) in providing some general ideas which are reasonable, which can be realistically interpreted, and which contribute in some part to our understanding of the world we live in and its quantum peculiarities. (shrink)

Since the failure of both pure corpuscular and pure wave philosophies of nature, process theories assume that only events need to exist in order to have a physics. Starting from an ontology of actual events, a dispositional analysis is shown here to lead to a new idea of substance, that of a `distribution of potentiality or propensity'. This begins to provide a useful foundation for quantum physics. A model is presented to show how the existence of physical substances could be (...) a reasonable consequence of a theory of processes. (shrink)

We may suspect that quantum mechanics and consciousness are related, but the details are not at all clear. In this paper, I suggest how the mind and brain might fit together intimately while still maintaining distinct identities. The connection is based on the correspondence of similar functions in both the mind and the quantum-mechanical brain. Accompanying material for a talk at The Second Mind and Brain Symposium held at the Institute of Psychiatry, Denmark Hill, London on 20th October, 1990.

A model is presented to show how the existence of physical law could be a reasonable consequence of Divine Immanence in the world of natural phenomena. Divine Immanence is seen as the continual production of the principal causes or dispositions which enable created things to act and change. It..

Until quite recently, mind-body dualism has been regarded with deep suspicion by both philosophers and scientists. This has largely been due to the widespread identification of dualism in general with one particular version of it: the interactionist substance dualism of Réné Descartes. This traditional form of dualism has, ever since its first formulation in the seventeenth century, attracted numerous philosophical objections and is now almost universally rejected in scientific circles as empirically inadequate. During the last few years, however, renewed attention (...) has begun to be paid to the dualistic point of view, as a result of increasing discontent with the prevailing materialism and reductionism of contemporary scientific and philosophical thought. Awareness has grown that dualism need not be restricted to its traditional form and that other varieties of dualism are not subject to the difficulties commonly raised against Descartes' own version of it. -/- Interest in these alternative versions of dualism is growing fast today, because it seems that they are capable of capturing deep-seated philosophical intuitions, while also being fully consistent with the methodological assumptions and empirical findings of modern scientific work on the human mind and brain. The object of this book is to provide philosophers, scientists, their students, and the wider general public with an up-to-date overview of current developments in dualistic conceptions of the mind in contemporary philosophy and science. (shrink)

BackgroundIn the Canadian Alliance for Healthy Hearts and Minds (CAHHM) cohort, participants underwent magnetic resonance imaging (MRI) of the brain, heart, and abdomen, that generated incidental findings (IFs). The approach to managing these unexpected results remain a complex issue. Our objectives were to describe the CAHHM policy for the management of IFs, to understand the impact of disclosing IFs to healthy research participants, and to reflect on the ethical obligations of researchers in future MRI studies.MethodsBetween 2013 and 2019, 8252 participants (...) (mean age 58 ± 9 years, 54% women) were recruited with a follow-up questionnaire administered to 909 participants (40% response rate) at 1-year. The CAHHM policy followed a restricted approach, whereby routine feedback on IFs was not provided. Only IFs of severe structural abnormalities were reported.ResultsSevere structural abnormalities occurred in 8.3% (95% confidence interval 7.7–8.9%) of participants, with the highest proportions found in the brain (4.2%) and abdomen (3.1%). The majority of participants (97%) informed of an IF reported no change in quality of life, with 3% of participants reporting that the knowledge of an IF negatively impacted their quality of life. Furthermore, 50% reported increased stress in learning about an IF, and in 95%, the discovery of an IF did not adversely impact his/her life insurance policy. Most participants (90%) would enrol in the study again and perceived the MRI scan to be beneficial, regardless of whether they were informed of IFs. While the implications of a restricted approach to IF management was perceived to be mostly positive, a degree of diagnostic misconception was present amongst participants, indicating the importance of a more thorough consent process to support participant autonomy.ConclusionThe management of IFs from research MRI scans remain a challenging issue, as participants may experience stress and a reduced quality of life when IFs are disclosed. The restricted approach to IF management in CAHHM demonstrated a fair fulfillment of the overarching ethical principles of respect for autonomy, concern for wellbeing, and justice. The approach outlined in the CAHHM policy may serve as a framework for future research studies.Clinical trial registrationhttps://clinicaltrials.gov/ct2/show/nct02220582. (shrink)

Among hunter-gatherers, the sharing of male and female foods is often assumed to result in virtually the same diet for males and females. Although food sharing is widespread among the hunting and gathering Hadza of Tanzania, women were observed eating significantly more tubers than men. This study investigates the relationship between patterns of dental wear, diet, and extramasticatory use of teeth among the Hadza. Casts of the upper dentitions were made from molds taken from 126 adults and scored according to (...) the Murphy dental attrition scoring system. Females had significantly greater anterior occlusal wear than males when we controlled for age. Males exhibited greater asymmetry in wear, with greater wear on the left side in canines, first premolars, and first molars. We suggest that these sex differences in wear patterns reflect the differences seen in the diet, as well as in the use of teeth as tools. (shrink)

ABSTRACTRumination and worry are two perseverative, negatively valenced thought processes that characterise depressive and anxiety disorders. Despite significant research interest, little is known about the everyday precipitants and consequences of rumination and worry. Using an experience sampling methodology, we examined and compared rumination and worry with respect to their relations to daily events and affective experience. Participants diagnosed with Major Depressive Disorder, Generalized Anxiety Disorder, co-occurring MDD–GAD, or no diagnosis carried an electronic device for one week and reported on rumination, (...) worry, significant events, positive affect, and negative affect. Across the clinical groups, occurrences of everyday events predicted subsequent increases in rumination, but not worry. Further, higher momentary levels of rumination, but not worry, predicted subsequent decreases in PA and increases in NA. Thus, in these clinical groups, rumination was more susceptible to... (shrink)

Peer review is a widely accepted instrument for raising the quality of science. Peer review limits the enormous unstructured influx of information and the sheer amount of dubious data, which in its absence would plunge science into chaos. In particular, peer review offers the benefit of eliminating papers that suffer from poor craftsmanship or methodological shortcomings, especially in the experimental sciences. However, we believe that peer review is not always appropriate for the evaluation of controversial hypothetical science. We argue that (...) the process of peer review can be prone to bias towards ideas that affirm the prior convictions of reviewers and against innovation and radical new ideas. Innovative hypotheses are thus highly vulnerable to being “filtered out” or made to accord with conventional wisdom by the peer review process. Consequently, having introduced peer review, the Elsevier journal Medical Hypotheses may be unable to continue its tradition as a radical journal allowing discussion of improbable or unconventional ideas. Hence we conclude by asking the publisher to consider re-introducing the system of editorial review to Medical Hypotheses. (shrink)

Recent evidence that young children seem to both understand false belief in one sense, but not in another, has led to two-systems theorizing about mindreading. By analyzing the most detailed two-systems approach in studying social cognition—the theory of mindreading defended by Ian Apperly and Stephen Butterfill—I argue that that even when dutifully constructed, two-systems approaches in social cognition struggle to adequately define the mindreading systems in terms of signature processing limits, an issue that becomes most apparent when investigating mindreading in (...) infancy. I end the article by developing several challenges that face any two-systems account of mindreading. (shrink)

The original comic version of T'Challa is a traditional monarch, whose actions demonstrate his concern for maintaining power and securing his nation. In fact, with his strategic use of violence, his demonstrations of empathy and humanity, and his embrace of religious symbolism, T'Challa was classically “Machiavellian” in the comics. "Panther's Rage" chronicles T'Challa's return to Wakanda after an extended stay in the United States as a costumed superhero, most notably with the Avengers. Machiavelli would approve of T'Challa's embrace of violence. (...) Machiavelli was keenly aware of how a ruler should be perceived by his subjects, suggesting that a successful ruler will appear to possess five key qualities that meet with the approval of his subjects: mercy, faith, honesty, humanity, and religion. T'Challa is never as cruel as some of Machiavelli's models, but he does preserve his divinely ordained kingdom by employing fear and religion to stay in power. (shrink)

The Embodied Mind provides a unique, sophisticated treatment of the spontaneous and reflective dimension of human experience.

In this paper, I assume, perhaps controversially, that translation into a language of formal logic is not the method by which mathematicians assess mathematical reasoning. Instead, I argue that the actual practice of analyzing, evaluating and critiquing mathematical reasoning resembles, and perhaps equates with, the practice of informal logic or argumentation theory. It doesn’t matter whether the reasoning is a full-fledged mathematical proof or merely some non-deductive mathematical justification: in either case, the methodology of assessment overlaps to a large extent (...) with argument assessment in non-mathematical contexts. I demonstrate this claim by considering the assessment of axiomatic or deductive proofs, probabilistic evidence, computer-aided proofs, and the acceptance of axioms. I also consider Jody Azzouni’s ‘derivation indicator’ view of proofs because it places derivations—which may be thought to invoke formal logic—at the center of mathematical justificatory practice. However, when the notion of ‘derivation’ at work in Azzouni’s view is clarified, it is seen to accord with, rather than to count against, the informal logical view I support. Finally, I pose several open questions for the development of a theory of mathematical argument. (shrink)

Why are some people more mentally able than others? In an authoritative, critical and intergrated series of review essays Professor Ian Deary inquires after the cognitive and biological foundations of human mental ability differences. Many accounts of intelligence have examined the structure and number of human mental ability differences and whether they can predict sucess in education,work and social life. Few books have taken psychometric intelligence differences as a starting point and brought together the reductionistic attempts to explain them.New to (...) the highly acclaimed Oxford Psychology Series, Looking Down on Human Intelligence appraises the search for the origins of psychometric intelligence differences in terms of brain function parameters. The book provides an original and thought provoking guide to ancient and modern research on one of the most compelling questions in human psychology. (shrink)

Abstract:In this paper, I evaluate the possibility of convergence between animal welfare and environmental ethics. By surveying the most prominent views within each of these respective camps, I argue that animal welfare ethics and ecological theories in environmental ethics are incommensurable in virtue of their respective individualistic and holistic value theories. I conclude by arguing that this conceptual clarification allows us to see that animal welfare ethics can nevertheless be made commensurable with theories in environmental ethics according to which value (...) primarily resides in individuals, rather than in collectives and communities. (shrink)

This paper considers the use that Plato makes of the Principle of Non-Contradiction in his engagements with eristic refutations. By examining Plato’s use of the principle in his most detailed engagements with eristic—in the Sophist, the discussion of “agonistic” argumentation in the Theaetetus, and especially the Euthydemus—I aim to show that the pressure exerted on Plato by eristic refutations played a crucial role in his development of the PNC, and that the principle provided him with a much more sophisticated means (...) of demarcating philosophical argumentation from eristic than he is generally thought to have. In particular, I argue that Plato’s qualified formulation of the PNC restricts the class of genuine contradictions in such a way that reveals the contradictions that eristics produce through their refutations to be merely apparent and that Plato consistently appeals to his qualified conception of genuine contradiction in his encounters with eristics in order to demonstrate that their refutations are merely apparent. The paper concludes by suggesting that the conception of genuine contradiction afforded by the PNC did not just provide Plato with a way of demarcating genuine from eristic refutations, but also with an answer to substantive philosophical challenges that eristics raised through their refutations. (shrink)

ABSTRACT This narrative synthesis based on a literature review undertaken for the project ?Creating Citizenship Communities? (funded by the Esmée Fairbairn Foundation) includes discussion, principally, about what research evidence tells us about young people?s definitions of community, of types of engagement by different groups of young people, actions by schools and what they might do in the future to promote engagement. Community is seen as a highly significant and contested area. Young people are viewed negatively by adults but are in (...) some contexts already positively engaged in communities. There seem to be gaps in the literature about what young people understand about community. There is, broadly, some consensus about how to promote engagement. (shrink)

De Neys proposed a “switch” model to address what he argued to be lacuna in dual-process theory, in which he theorized about the processes that initiate and terminate analytic thinking. We will argue that the author neglected to acknowledge the abundant literature on metacognitive functions, specifically, the meta-reasoning framework developed by Ackerman and Thompson (2017), that addresses just those questions.

Last year, we reported a new mechanism of DNA replication in mammals. It occurs inside mitochondria and entails the use of processed transcripts, termed bootlaces, which hybridize with the displaced parental strand as the replication fork advances. Here we discuss possible reasons why such an unusual mechanism of DNA replication might have evolved. The bootlace mechanism can minimize the occurrence and impact of single‐strand breaks that would otherwise threaten genome stability. Furthermore, by providing an implicit mismatch recognition system, it should (...) limit the occurrence of replication‐dependent deletions and insertions, and defend against invading elements. Such a mechanism may also limit attempts to manipulate the mammalian mitochondrial genome. (shrink)

It’s a familiar fact that there is something it is like to see red, eat chocolate or feel pain. More recently philosophers have insisted that in addition to this objectual phenomenology there is something it is like for me to eat chocolate, and this for-me-ness is no less there than the chocolatishness. Recognizing this subjective feature of consciousness helps shape certain theories of consciousness, introspection and the self. Though it does this heavy philosophical work, and it is supposed to be (...) relatively obvious to anyone who introspects, it is rather difficult to see just what this phenomenal me-ness is supposed to be; indeed, many philosophers deny it exists. In this paper we try to provide a clear sense of what phenomenal me-ness involves, and then then consider some arguments for the existence of phenomenal me-ness experience as well as some accounts of what gives rise to it. In the end, we argue that the plausible senses of me-ness are a good deal thinner than what often seems to be claimed. (shrink)