Background Institutional Review Boards (IRBs) are federally mandated to include both nonscientific and unaffiliated representatives in their membership. Despite this, there is no guidance or policy on the selection of unaffiliated or non-scientist members and reports indicate a lack of clarity regarding members’ roles. In the present study we sought to explore processes of recruitment, training, and the perceived roles for unaffiliated and non-scientist members of IRBs.Methods We distributed a self-administered REDCap survey of members of the Association for the Accreditation (...) of Human Research Protection Programs familiar with IRB member recruitment. The survey included closed and open-ended questions regarding: the operation of the HRPP/IRB(s), how unaffiliated and non-scientist members are recruited, whether they had faced challenges recruiting for these roles, and training and mentorship offered. The survey also collected information regarding the perceived value and roles of unaffiliated and non-scientist members.Results 76 responses were included in the analysis (38% completion rate). The most common approach for recruitment was referral from current IRB members, with almost half of respondents indicating challenges recruiting unaffiliated members. Over 75% indicated no additional training was provided to unaffiliated or non-scientist members compared to affiliated or scientist members. Most common supports provided were travel/parking expenses and honoraria. Commonly perceived roles were to provide an independent voice from the participant perspective, notably regarding consent processes and materials.Conclusions Respondents indicated challenges in defining unaffiliated and non-scientist members and limited practices toward recruitment and support. Future work should more closely examine the challenges in defining these roles and applying the definitions in practice, as well as strategies that may improve recruitment and retention of unaffiliated and non-scientist members. (shrink)

Each contributor to this book has used personal experience as the basis from which to frame his individual sociological perspectives. Because they have personalized their work, their accounts are real, and recognizable as having come from 'real' persons, about 'real' experiences. There are no objectively-distanced disembodied third person entities in these accounts. These writers are actual people whose stories will make you laugh, cry, think, and want to know more.

Solving the 4-d Einstein equations as evolution in time requires solving equations of two types: the four elliptic initial data (constraint) equations, followed by the six second-order evolution equations. Analytically the constraint equations remain solved under the action of the evolution, and one approach is to simply monitor them (unconstrained evolution). The problem of the 3-d computational simulation of even a single isolated vacuum black hole has proven to be remarkably difficult. Recently, we have become aware of two publications that (...) describe very long term evolution, at least for single isolated black holes. An essential feature in each of these results is constraint subtraction. Additionally, each of these approaches is based on what we call “modern,” hyperbolic formulations of the Einstein equations. It is generally assumed, based on computational experience, that the use of such modern formulations is essential for long-term black hole stability. We report here on comparable lifetime results based on the much simpler (“traditional”) ${\dot g} - {\dot K}$ formulation. With specific subtraction of constraints, with a simple analytic gauge, with very simple boundary conditions, and for moderately large domains with moderately fine resolution, we find computational evolutions of isolated non-spinning black holes for times exceeding 1000 GM/c2. We have also carried out a series of constrained 3-d evolutions of single isolated black holes. We find that constraint solution can produce substantially stabilized long-term single hole evolutions. However, we have found that for large domains, neither constraint-subtracted nor constrained ${\dot g} - {\dot K}$ evolutions carried out in Cartesian coordinates admit arbitrarily long-lived simulations. The failure appears to arise from features at the inner excision boundary; the behavior does generally improve with resolution. (shrink)

Demonstrating the different roles that logic plays in the disciplines of computer science, mathematics, and philosophy, this concise undergraduate textbook covers select topics from three different areas of logic: proof theory, computability theory, and nonclassical logic. The book balances accessibility, breadth, and rigor, and is designed so that its materials will fit into a single semester. Its distinctive presentation of traditional logic material will enhance readers' capabilities and mathematical maturity. The proof theory portion presents classical propositional logic and first-order logic (...) using a computer-oriented (resolution) formal system. Linear resolution and its connection to the programming language Prolog are also treated. The computability component offers a machine model and mathematical model for computation, proves the equivalence of the two approaches, and includes famous decision problems unsolvable by an algorithm. The section on nonclassical logic discusses the shortcomings of classical logic in its treatment of implication and an alternate approach that improves upon it: Anderson and Belnap's relevance logic. Applications are included in each section. The material on a four-valued semantics for relevance logic is presented in textbook form for the first time. Aimed at upper-level undergraduates of moderate analytical background, Three Views of Logic will be useful in a variety of classroom settings. Gives an exceptionally broad view of logic. Treats traditional logic in a modern format. Presents relevance logic with applications. Provides an ideal text for a variety of one-semester upper-level undergraduate courses. (shrink)

The book begins with an overview that introduces the Theorem and the issues surrounding it, and explores how the essays that follow contribute to our understanding of those issues.

Much contemporary egalitarian theorizing is broadly divided between luck egalitarians, such as G. A. Cohen, Richard Arneson, and John Roemer, and relational egalitarians, such as John Rawls, Samuel Scheffler, Josh Cohen, and me. The two camps disagree about how to conceive of equality: as an equal distribution of non-relational goods among individuals, or as a kind of social relation between persons - an equality of authority, status, or standing.This disagreement generates a second, about when unequal distributions of non-relational goods (...) are unjust. Luck egalitarians claim that inequality is unjust when it is accidental: when it is caused by morally arbitrary factors such as circumstances of birth. Relational egalitarians claim that inequality is unjust when it disadvantages people: when it reflects, embodies, or causes inequality of authority, status, or standing. (shrink)

Psychoanalysis is often equated with Sigmund Freud, but this comparison ignores the wide range of clinical practices, observational methods, general theories, and cross-pollinations with other disciplines that characterise contemporary psychoanalytic work. Central psychoanalytic concepts to do with unconscious motivation, primitive forms of thought, defence mechanisms, and transference form a mainstay of today's richly textured contemporary clinical psychological practice. -/- In this landmark collection on philosophy and psychoanalysis, leading researchers provide an evaluative overview of current thinking. Written at the interface between (...) these two disciplines, the Oxford Handbook of Philosophy and Psychoanalysis contains original contributions that will shape the future of debate. With 34 chapters divided into eight sections covering history, clinical theory, phenomenology, science, aesthetics, religion, ethics, and political and social theory, this Oxford Handbook displays the enduring depth, breadth, and promise of integrating philosophical and psychoanalytic thought. -/- Anyone interested in the philosophical implications of psychoanalysis, as well as philosophical challenges to and re-statements of psychoanalysis, will want to consult this book. It will be a vital resource for academic researchers, psychoanalysts and other mental health professionals, graduates, and trainees. (shrink)

Øystein Linnebo has recently shown that the existence of successors cannot be proven in predicative Frege arithmetic, using Frege's definitions of arithmetical notions. By contrast, it is shown here that the existence of successor can be proven in ramified predicative Frege arithmetic.

This chapter contains sections titled: The Climbing Grade Question Relationalism About Climbing Grades Climbing Grades as Emerging Real Dispositions Standard Climbers in Standard Climbing Conditions Relationalism: The Better Theory Notes.

A revelatory alternative to the standard economic models of human behavior that proposes an exciting new way to understand decision-making "Willful is a breakthrough in economics. Richard Robb's tremendously insightful book shows how much of our behavior is not explained by existing theories of human action and explains in sparkling prose why understanding decisions made seemingly without reason presents a fuller picture of our world."--Edmund S. Phelps, Nobel Laureate in Economics Why do we do the things we do? The (...) classical view of economics is that we are rational individuals, making decisions with the intention of maximizing our preferences. Behaviorists, on the other hand, see us as relying on mental shortcuts and conforming to preexisting biases. Richard Robb argues that neither explanation accounts for those things that we do for their own sake, and without understanding these sorts of actions, our picture of decision-making is at best incomplete. Robb explains how these choices made seemingly without reason belong to a realm of behavior he identifies as "for-itself." A provocative combination of philosophy and economics that offers a key to many of our quixotic choices, this groundbreaking volume provides a new way to understand everything from investing to how hard we work to how we manage daily interactions. (shrink)

Why should one think Frege's definition of the ancestral correct? It can be proven to be extensionally correct, but the argument uses arithmetical induction, and that seems to undermine Frege's claim to have justified induction in purely logical terms. I discuss such circularity objections and then offer a new definition of the ancestral intended to be intensionally correct; its extensional correctness then follows without proof. This new definition can be proven equivalent to Frege's without any use of arithmetical induction. This (...) proves, without any use of arithmetical induction, that Frege's definition is extensionally correct and so answers the circularity objections. (shrink)

In Mind and World, John McDowell argues against the view that perceptual representation is non-conceptual. The central worry is that this view cannot offer any reasonable account of how perception bears rationally upon belief. I argue that this worry, though sensible, can be met, if we are clear that perceptual representation is, though non-conceptual, still in some sense 'assertoric': Perception, like belief, represents things as being thus and so.

Richard Rorty reimagined the traditional liberal private-public divide to face contingency. This chapter explains Rorty’s understanding of it as a crucial component of any just and stable political order in the post-secular West. Rorty’s continued defense of the liberal private-public divide has been criticized from the political right and left. His foundation-neutral model is, however, equipped (or can easily be modified) to answer these objections. And this is good news, because Rorty has shown us that the leading post-secular alternatives (...) (e.g., identity politics) threaten freedom, risk humiliation, and undermine solidarity. (shrink)

Jim Joyce has presented an argument for Probabilism based on considerations of epistemic utility [Joyce, 1998]. In a recent paper, I adapted this argument to give an argument for Probablism and the Principal Principle based on similar considerations [Pettigrew, 2012]. Joyce’s argument assumes that a credence in a true proposition is better the closer it is to maximal credence, whilst a credence in a false proposition is better the closer it is to minimal credence. By contrast, my argument in that (...) paper assumed (roughly) that a credence in a proposition is better the closer it is to the objective chance of that proposition. In this paper, I present an epistemic utility argument for Probabilism and the Principal Principle that retains Joyce’s assumption rather than the alternative I endorsed in the earlier paper. I argue that this results in a superior argument for these norms. (shrink)

A brief, non-technical introduction to technical and philosophical aspects of Frege's philosophy of arithmetic. The exposition focuses on Frege's Theorem, which states that the axioms of arithmetic are provable, in second-order logic, from a single non-logical axiom, "Hume's Principle", which itself is: The number of Fs is the same as the number of Gs if, and only if, the Fs and Gs are in one-one correspondence.

As is well-known, the formal system in which Frege works in his Grundgesetze der Arithmetik is formally inconsistent, Russell’s Paradox being derivable in it.This system is, except for minor differ...

Gottlob Frege's Grundgesetze der Arithmetik, or Basic Laws of Arithmetic, was intended to be his magnum opus, the book in which he would finally establish his logicist philosophy of arithmetic. But because of the disaster of Russell's Paradox, which undermined Frege's proofs, the more mathematical parts of the book have rarely been read. Richard G.

In this exciting new collection, a distinguished international group of philosophers contribute new essays on central issues in philosophy of language and logic, in honor of Michael Dummett, one of the most influential philosophers of the late twentieth century. The essays are focused on areas particularly associated with Professor Dummett. Five are contributions to the philosophy of language, addressing in particular the nature of truth and meaning and the relation between language and thought. Two contributors discuss time, in particular the (...) reality of the past. The last four essays focus on Frege and the philosophy of mathematics. The volume represents some of the best work in contemporary analytical philosophy. (shrink)

Hartry Field has suggested that we should adopt at least a methodological deflationism: [W]e should assume full-fledged deflationism as a working hypothesis. That way, if full-fledged deflationism should turn out to be inadequate, we will at least have a clearer sense than we now have of just where it is that inflationist assumptions ... are needed. I argue here that we do not need to be methodological deflationists. More pre-cisely, I argue that we have no need for a disquotational truth-predicate; (...) that the word true, in ordinary language, is not a disquotational truth-predicate; and that it is not at all clear that it is even possible to introduce a disquotational truth-predicate into ordinary language. If so, then we have no clear sense how it is even possible to be a methodological deflationist. My goal here is not to convince a committed deflationist to abandon his or her position. My goal, rather, is to argue, contrary to what many seem to think, that reflection on the apparently trivial character of T-sentences should not incline us to deflationism. (shrink)

My purpose is to account for some oddities in what Kant did and did not say about "moral worth," and for another in what commentators tell us about his intent. The stone with which I hope to dispatch these several birds is-as one would expect a philosopher's stone to be-a distinction. I distinguish between two things Kant might have had in mind under the heading of moral worth. They come readily to mind when one both takes account of what he (...) actually said about it and notices a fact which he did not seem to notice: namely, that dutiful action- action which, whatever its motive, fulfills a duty-can be over- determined, and determined in particular by both respect for duty and some consortium of inclinations and prudenc. (shrink)

The paper formulates and proves a strengthening of ‘Frege’s Theorem’, which states that axioms for second-order arithmetic are derivable in second-order logic from Hume’s Principle, which itself says that the number of Fs is the same as the number ofGs just in case the Fs and Gs are equinumerous. The improvement consists in restricting this claim to finite concepts, so that nothing is claimed about the circumstances under which infinite concepts have the same number. ‘Finite Hume’s Principle’ also suffices for (...) the derivation of axioms for arithmetic and, indeed, is equivalent to a version of them, in the presence of Frege’s definitions of the primitive expressions of the language of arithmetic. The philosophical significance of this result is also discussed. (shrink)

In recent work on Frege, one of the most salient issues has been whether he was prepared to make serious use of semantical notions such as reference and truth. I argue here Frege did make very serious use of semantical concepts. I argue, first, that Frege had reason to be interested in the question how the axioms and rules of his formal theory might be justified and, second, that he explicitly commits himself to offering a justification that appeals to the (...) notion of reference. I then discuss the justifications Frege offered, focusing on his discussion of inferences involving free variables, in section 17 of Grundgesetze, and his argument, in sections 29-32, that every well-formed expression of his formal language has a unique reference. (shrink)

In The Varieties of Reference, Gareth Evans argues that the content of perceptual experience is nonconceptual, in a sense I shall explain momentarily. More recently, in his book Mind and World, John McDowell has argued that the reasons Evans gives for this claim are not compelling and, moreover, that Evans’s view is a version of “the Myth of the Given”: More precisely, Evans’s view is alleged to suffer from the same sorts of problems that plague sense-datum theories of perception. In (...) particular, McDowell argues that perceptual experience must be within “the space of reasons,” that perception must be able to give us reasons for, that is, to justify, our beliefs about the world: And, according to him, no state that does not have conceptual content can be a reason for a belief. Now, there are many ways in which Evans’s basic idea, that perceptual content is nonconceptual, might be developed; some of these, I shall argue, would be vulnerable to the objections McDowell brings against him. But I shall also argue that there is a way of developing it that is not vulnerable to these objections. (shrink)

John Etchemendy has argued that it is but "a fortuitous accident" that Tarski's work on truth has any signifance at all for semantics. I argue, in response, that Etchemendy and others, such as Scott Soames and Hilary Putnam, have been misled by Tarski's emphasis on definitions of truth rather than theories of truth and that, once we appreciate how Tarski understood the relation between these, we can answer Etchemendy's implicit and explicit criticisms of neo-Davidsonian semantics.

The 1920-1960 period saw the creation of the conditions for a unification of disciplines in the area of evolutionary biology under a limited number of theoretical prescriptions: the evolutionary synthesis. Whereas the sociological dimension of this synthesis was fairly successful, it was surprisingly loose when it came to the interpretation of the evolutionary mechanisms per se, and completely lacking at the level of the foundational epistemological and metaphysical commitments. Key figures such as Huxley, Simpson, Dobzhansky, and Rensch only paid lip (...) service to the conceptual dimension of the evolutionary synthesis, as they eventually realized that a number of evolutionary phenomena could not be explained by its narrow theoretical corpus. Apparently, the evolutionary synthesis constituted a premature event in the development of evolutionary biology. Not only are the real achievements of the evolutionary synthesis in need of reevaluation, but this reassessment also has important implications for the historiography of Darwinism and the current debates about the darwinian movement. (shrink)

Contrairement à une croyance trop répandue, le darwinisme et son prolongement au XXe siècle — le néo-darwinisme — ne portent pas sur une idée de l'évolution fondée sur la simple notion de « la survie du plus apte ». Si la théorie de la sélection naturelle est partie intégrante du néo-darwinisme, plusieurs de ses fondateurs seront en quête d'une conception beaucoup plus généreuse, pleine et compréhensive de l'évolution. En réalité, la révolution dite darwinienne s'insère au coeur d'une révolution intellectuelle beaucoup (...) plus importante : la révolution transformiste. Avant d'être des darwiniens, de dignes représentants de cette mouvance s'afficheront comme étant des transformistes. Cela signifie que, en plus des mécanismes de l'évolution biologique, d'autres éléments tout aussi cruciaux seront pris en considération`, dans l'élaboration d'une véritable synthèse évolutionniste : les rapports entre l'évolution biologique et l'évolution cosmique ; les interrogations portant sur la question d'une possible direction évolutive ; l'enseignement à tirer pour l'homme de sa place et de son rôle dans la nature. A la croisée de l'histoire, de la philosophie et de la science, cet ouvrage cherche à démontrer, à travers l'analyse des travaux de plusieurs néo-darwiniens de premier plan, que la révolution darwinienne demeurera incomplète aussi longtemps que la révolution transformiste le restera. (shrink)

Frege, famously, held that there is a close connection between our concept of cardinal number and the notion of one-one correspondence, a connection enshrined in Hume's Principle. Husserl, and later Parsons, objected that there is no such close connection, that our most primitive conception of cardinality arises from our grasp of the practice of counting. Some empirical work on children's development of a concept of number has sometimes been thought to point in the same direction. I argue, however, that Frege (...) was close to right, that our concept of cardinal number is closely connected with a notion like that of one-one correspondence, a more primitive notion we might call just as many. (shrink)

Some years ago, Machery, Mallon, Nichols, and Stich reported the results of experiments that reveal, they claim, cross-cultural differences in speaker’s ‘intuitions’ about Kripke’s famous Gödel–Schmidt case. Several authors have suggested, however, that the question they asked their subjects is ambiguous between speaker’s reference and semantic reference. Machery and colleagues have since made a number of replies. It is argued here that these are ineffective. The larger lesson, however, concerns the role that first-order philosophy should, and more importantly should not, (...) play in the design of such experiments and in the evaluation of their results. (shrink)

The purpose of this note is to present a strong form of the liar paradox. It is strong because the logical resources needed to generate the paradox are weak, in each of two senses. First, few expressive resources required: conjunction, negation, and identity. In particular, this form of the liar does not need to make any use of the conditional. Second, few inferential resources are required. These are: (i) conjunction introduction; (ii) substitution of identicals; and (iii) the inference: From ¬(p (...) ∧ p), infer ¬ p. It is, interestingly enough, also essential to the argument that the ‘strong’ form of the diagonal lemma be used: the one that delivers a term λ such that we can prove: λ = ¬ T(⌈λ⌉); rather than just a sentence Λ for which we can prove: Λ ≡ ¬T(⌈Λ⌉). The truth-theoretic principles used to generate the paradox are these: ¬(S ∧ T(⌈¬S⌉); and ¬(¬S ∧ ¬T(⌈¬S⌉). These are classically equivalent to the two directions of the T-scheme, but they are intuitively weaker. The lesson I would like to draw is: There can be no consistent solution to the Liar paradox that does not involve abandoning truth-theoretic principles that should be every bit as dear to our hearts as the T-scheme. So we shall have to learn to live with the Liar, one way or another. (shrink)

A chance-credence norm states how an agent's credences in propositions concerning objective chances ought to relate to her credences in other propositions. The most famous such norm is the Principal Principle (PP), due to David Lewis. However, Lewis noticed that PP is too strong when combined with many accounts of chance that attempt to reduce chance facts to non-modal facts. Those who defend such accounts of chance have offered two alternative chance-credence norms: the first is Hall's and Thau's New Principle (...) (NP); the second is Ismael's General Recipe (IP). Thus, the question arises: Should we adopt NP or IP or both? In this paper, I argue that IP has unacceptable consequences when coupled with reductionism, so we must accept NP alone. (shrink)

Depression and the subjective experience of suffering are distinct forms of distress, but they are sometimes commingled with one another. Using a cross-sectional sample of flight attendants, we tested for further empirical evidence distinguishing depression and suffering. Correlations with 15 indices covering several dimensions of well-being indicated that associations with worse well-being were mostly stronger for depression than suffering. There was a large positive correlation between depression and suffering, but we also found evidence of notable non-concurrent depression and suffering in (...) the sample. After dividing participants into four groups that varied based on severity of depression and suffering, regression analyses showed higher levels of well-being among those with both none-mild depression and none-mild suffering compared to those with moderate-severe depression, moderate-severe suffering, or both. All indices of well-being were lowest among the group of participants with moderate-severe depression and moderate-severe suffering. In addition to providing further evidence supporting a distinction between depression and suffering, our findings suggest that concurrent depression and suffering may be more disruptive to well-being than when either is present alone. (shrink)

The paper argues, as against Thau and Caplan, that the traditional interpretation that Frege abandoned his earlier views about identity and identity--statements is correct.

The 'substitution argument' purports to demonstrate the falsity of Russellian accounts of belief-ascription by observing that, e.g., these two sentences: (LC) Lois believes that Clark can fly. (LS) Lois believes that Superman can fly. could have different truth-values. But what is the basis for that claim? It seems widely to be supposed, especially by Russellians, that it is simply an 'intuition', one that could then be 'explained away'. And this supposition plays an especially important role in Jennifer Saul's defense of (...) Russellianism, based upon the existence of an allegedly similar contrast between these two sentences: (PC) Superman is more popular than Clark. (PS) Superman is more popular than Superman. The latter contrast looks pragmatic. But then, Saul asks, why shouldn't we then say the same about the former? The answer to this question is that the two cases simply are not similar. In the case of (PC) and (PS), we have only the facts that these strike us differently, and that people will sometimes say things like (PC), whereas they will never say things like (PS). By contrast, there is an argument to be given that (LS) can be true even if (LC) is false, and this argument does not appeal to anyone's 'intuitions'. The main goal of the paper is to present such a version of the substitution argument, building upon the treatment of the Fregan argument against Russellian accounts of belief itself in "Solving Frege's Puzzle". A subsidiary goal is to contribute to the growing literature arguing that 'intuitions' simply do not play the sort of role in philosophical inquiry that so-called 'experimental philosophers' have supposed they do. (shrink)

In his paper “Flaws of Formal Relationism”, Mahrad Almotahari argues against the sort of response to Frege's Puzzle I have defended elsewhere, which he dubs ‘Formal Relationism’. Almotahari argues that, because of its specifically formal character, this view is vulnerable to objections that cannot be raised against the otherwise similar Semantic Relationism due to Kit Fine. I argue in response that Formal Relationism has neither of the flaws Almotahari claims to identify.

Why do people in more unequal societies have worse health and shorter lives than those in less unequal ones? Why do more unequal societies tend to have more violence and weaker community life? This paper discusses the research evidence on the psychosocial pathways which suggest how and why we are affected by inequality.How big income differences are in any society seems to serve as an indicator of the scale of social differentiation and social distances within it. The evidence shows that (...) more hierarchical societies incur a wide range of social costs reflecting the corrosive effects of inequality. But why are we so sensitive to inequality? Epidemiological research on health inequalities and the social determinants of health has demonstrated that the quality of the social environment has powerful effects on health. Particularly important are social status, friendship and early childhood experience. The indications are that poor health may share causal pathways with many other social problems associated with relative deprivation - including violence.Summarizing my recent book, The Impact of Inequality , this paper provides an account of how inequality gets under the skin to affect both health and wellbeing. Rather than making comparisons with some impractical state of complete equality, all the evidence presented shows the importance of the differences in inequality between different states of the USA or between different developed market democracies: it shows that even small increases in equality matter. (shrink)

Øystein Linnebo has recently shown that the existence of successors cannot be proven in predicative Frege arithmetic, using Frege’s definitions of arithmetical notions. By contrast, it is shown here that the existence of successor can be proven in ramified predicative Frege arithmetic.

This collection of essays aims to mark a place for American philosophy as it moves into the twenty-first century. Taking their cue from the work of Peirce, James, Santayana, Dewey, Mead, Buchler, and others, the contributors assess and employ philosophy as an activity taking place within experience and culture. Within the broad background of the American tradition, the essays reveal a variety of approaches to the transition in which American philosophy is currently engaged. Some of the pieces argue from an (...) historical dialogue with the tradition, some are more polemically involved with American philosophy’s current status among the contemporary philosophical "schools," and still others seek to reveal the possibilities for the future of American philosophy. In thus addressing past, present, and future, the pieces, taken together, outline a trajectory for American philosophy that reinvents its importance from a new angle of vision. (shrink)