The book explores philosophical issues such as idealism and free will and speculates on the relationship of consciousness to quantum mechanics.

Quantum mechanics stands as one of the most remarkable achievements of the twentieth century: at once a new and startling insight into the nature of matter and a spectacularly successful predictive theory. However, while the predictive abilty of the quantum theory has been rigorously tested time and time again, so that it now satisfies any criterion of reliability as a tool of scientific inquiry, surprisingly fundamental difficulties remain with its interpretation. This book introduces the general reader to the philosophical issues (...) raised by the success of the quantum theory. What exactly is the wavefunction, the mathematical device that resides at the heart of the theory? In what sense does this device represent reality? The wavefunction is believed to describe the probability of a system's behaving in a particular way, yet the equations which describe the wave function are totally deterministic: what then is the relationship between determinism and ramdomness in the microworld? Does this tell us anything about the freedom of will in a world governed by the immutable world of physics? Do these laws rely for their existence on the presence of concious observers? Euan Squires explains to a non-specialised readership how these profound difficulties arise in the simplest of experimental arrangements. He outlines with great clarity the different points of view adopted by various schools of physicists who are striving to understand the meaning underlying the theories they use every day. The reader is encouraged to see how this most successful of physical theories is relevant to issues outside physics - even to the existence of God. other_titles. (shrink)

The measurement problem of quantum theory is discussed, and the difficulty of trying to solve it within the confines of a local, Lorentz-invariant physics is emphasised. This leads to the obvious suggestion to seek a solution beyond physics, in particular, by introducing the concept of consciousness. The resulting dualistic model, in the natural form suggested by quantum theory, is shown to differ in several respects from the classical model of Descartes, and to suggest solutions to some of the long-standing problems (...) concerning the relation of consciousness to the physical world. (shrink)

The Everett interpretation of quantum theory requires either the existence of an infinite number of conscious minds associated with each brain or the existence of one universal consciousness. Reasons are given, and the two ideas are compared.

It is argued that the main reason why quantum theory is relevant to consciousness is that the theory cannot be completely defined without introducing some features of consciousness.

The relevance of observations in introducing time dependence into quantum cosmology is discussed, some of the important features being illustrated by a simple example. Although the concept of time arises in a natural way even with a constant wave function, there are some conceptual difficulties in understanding how arguments which are familiar in classical cosmology translate to the quantum case.

We interpret the probability rule of the CSL collapse theory to mean to mean that the scalar field which causes collapse is the gravitational curvature scalar with two sources, the expectation value of the mass density (smeared over the GRW scale a) and a white noise fluctuating source. We examine two models of the fluctuating source, monopole fluctuations and dipole fluctuations, and show that these correspond to two well-known CSL models. We relate the two GRW parameters of CSL to fundamental (...) constants, and we explain the energy increase of particles due to collapse as arising from the loss of vacuum gravitational energy. (shrink)

We show how a recently introduced retarded version of the Bohm Model evades the Hardy proof that hidden-variable models must violate Lorentz Invariance. We also discuss a possible test of such models.

Two versions of the GRW “hitting” model for explicit wavefunction collapse, which are consistent with preserving the symmetry of the wavefunction, are considered. The predictions of the models for excitation of bound systems are calculated and compared with experiment and with the predictions of other similar models. It is shown that our preferred model strongly supports the idea that collapse, if it occurs, has gravitational origin.

(1979). Some Observations on the Problems of Grading Examinations with Several Components: a reply to P. J. Squire. Educational Studies: Vol. 5, No. 3, pp. 225-230.

Arts-Based Thought Experiments is a highly visual offering that engages visual arts, photography, poetry, creative non-fiction, memoir and speculative fiction. In this novel book, the authors lean deeply into concepts of the imaginary, and through artful experiments with thought, trouble the tensions between the human, the posthuman and the more than human. In the Anthropocene, with its intractable challenges and cataclysms, engaging posthuman positions when thinking of learning in socioecological terms is paramount to human survival. In this sense, the arts (...) offer creative and critical thought for the possibilities of a post-Anthropocene earth. Contributors are: Raoul Adam, Marilyn Ahearn, William Boyd, Euan Boyd, Adrienne Brown, Shae L. Brown, Teresa Carapeto, Philemon Chigeza, Amy Cutter-Mackenzie-Knowles, David Ellis, Katie Hotko, Marianne Logan, Ferdousi Khatun, Alexandra Lasczik, Yaw Ofosu-Asare, Maia Osborn, Marie-Laurence Paquette, Jemma Peisker, Ziah Peisker, Adrienne Piscopo, David Rousell, Benjamin Ryan, Billy Ryan, Lisa Siegal, Helen Widdop Quinton, Thilinika Wijesinghe and Tracy Young. (shrink)

An earlier article described the mid-twentieth century origins of the method of “paradigms” in paleobiology, as a way of making testable hypotheses about the functional morphology of extinct organisms. The present article describes the use of “paradigms” through the 1970s and, briefly, to the end of the century. After I had proposed the paradigm method to help interpret the ecological history of brachiopods, my students developed it in relation to that and other invertebrate phyla, notably in Euan Clarkson’s analysis (...) of vision in trilobites. David Raup’s computer-aided “theoretical morphology” was then combined with my functional or adaptive emphasis, in Adolf Seilacher’s tripartite “constructional morphology.” Stephen Jay Gould, who had strongly endorsed the method, later switched to criticizing the “adaptationist program” he claimed it embodied. Although the explicit use of paradigms in paleobiology had declined by the end of the century, the method was tacitly subsumed into functional morphology as “biomechanics.”. (shrink)

We present a new modeling framework for recognition memory and repetition priming based on signal detection theory. We use this framework to specify and test the predictions of 4 models: (a) a single-system (SS) model, in which one continuous memory signal drives recognition and priming; (b) a multiple-systems-1 (MS1) model, in which completely independent memory signals (such as explicit and implicit memory) drive recognition and priming; (c) a multiple-systems-2 (MS2) model, in which there are also 2 memory signals, but some (...) degree of dependence is allowed between these 2 signals (and this model subsumes the SS and MS1 models as special cases); and (d) a dual-process signal detection (DPSD1) model, 1 possible extension of a dual-process theory of recognition (Yonelinas, 1994) to priming, in which a signal detection model is augmented by an independent recollection process. The predictions of the models are tested in a continuous-identification-with-recognition paradigm in both normal adults (Experiments 1–3) and amnesic individuals (using data from Conroy, Hopkins, & Squire,2005). The SS model predicted numerous results in advance. These were not predicted by the MS1 model, though could be accommodated by the more flexible MS2 model. Importantly, measures of overall model fit favored the SS model over the others. These results illustrate a new, formal approach to testing theories of explicit and implicit memory. (shrink)

According to a dominant view of stigma, a person is stigmatized within a community if sufficiently many people within that community hold a bad view of her. I call this the 'Bad View Model'. In this paper, I argue against the Bad View Model on the grounds that such beliefs are neither necessary nor sufficient for stigma, and that the account cannot explain the distinctive phenomenology of stigma, including certain vulnerabilities to shame. I then develop an alternative that explains these (...) features of stigma, which I call the 'Shaming Model'. On this view, a person is stigmatized within a community if she is shamed by members of that community, and this is explained by their belief that she has deviated from some social norm and/or standard. (shrink)

How should we interpret the popular objection that stigmatised subjects are not treated as individuals? The Eidelson View claims that stigma, because of its connection to stereotypes, violates an instance of the general requirement to respect autonomy. The Self-Presentation View claims that stigma inhibits the functioning of certain morally important capacities, notably the capacity for self-presentation. I argue that even if we are right to think that stigma violates a requirement to respect autonomy, this is insufficient to account for the (...) full weight of the charge that stigmatised subjects are not treated as individuals. We need the Self-Presentation View to explain a special threat to agency. I then address the worry that focusing on a concern with being treated as individuals opens the door to the suggestion that treating as superior can be just as morally troubling as stigma. This objection is fatal for the Eidelson View. But the Self-Presentation View has a number of resources for deflating the worry. We should not exclude the possibility of a moral symmetry between some cases of stigma and some cases of treating as superior. Rather, we should provide a nuanced account of the circumstances in which either phenomenon is detrimental for self-presentation. (shrink)

At the end of BioShock Infinite, Booker is faced with the challenge of not allowing the tragedy to befall Columbia. There has to be a way, he believes, to prevent the rise of Father Comstock, the imprisonment and abuse of Elizabeth, and the creation of a Columbia that persecutes people for both religious and racial reasons. Booker's action is predicated on the necessity of Booker becoming Comstock. Elizabeth takes Booker back to Father Comstock's creation and it is revealed that Comstock's (...) coming to power took place when DeWitt accepted Christian baptism after his participation in the Wounded Knee massacre. The notion that Booker DeWitt had to become Father Comstock because of his baptism portrays a God that is overly deterministic, however. In reality, God may be omnipotent and omniscient, and yet humans may be free. (shrink)

Are non-human animals conscious? When do babies begin to feel pain? What function is served by consciousness? What evidence could resolve these issues? In The Evolution of Consciousness, psychologist Euan Macphail tackles these questions and more by exploring such topics as: animal cognition; unconscious learning and perception in humans; infantile amnesia; theory of mind in primates; and the nature of pleasure and pain. Experimental results are placed in theoretical context by tracing the development of concepts of consciousness in animals (...) and humans. Written in an accessible style, this book will be of interest to students and professionals in psychology, philosophy, and linguistics, as well as all those interested in the nature of consciousness. (shrink)

Higher education serves many purposes, one of which is to prepare college and university students with the knowledge, skills and dispositions necessary for employment. Some would argue that this is the primary and even sole purpose of collegiate education. However, many also contend that university education is intended to broaden students' minds and enable them to question, investigate and think critically in order to be productive and engaged citizens. Regardless of the lens through which higher education is viewed, within any (...) of these purposes is the need for ethical practices in teaching, learning, student engagement, and overall operational structures. Truly, in every facet of university life, ethical practices exist. If institutions of higher education are the places where, in part, the global future is shaped, then it is imperative that these same organizations be the exemplars of ethical practices. Ethics in Higher Education includes chapters that explore and examine topics such as teaching of ethics, ethical practices on campus, ethics of clinical practices, ethics and leadership in the academy, ethics in hiring practices at colleges/universities, ethics and campus-sponsored research, as well as other topics relevant to higher education. In addition to drawing attention to the successes and challenges regarding ethical practices in higher education, this book aims to encourage future research initiatives and collaborations. (shrink)

Uskali Mäki has offered an innovative scientific realist account of Milton Friedman’s 1953 essay, ‘The Methodology of Positive Economics’, which directly challenges the dominant instrumentalist interpretation. This paper offers critical reflections on Mäki’s approach and interpretation. It is argued that Mäki’s method of rereading-rewriting the text is problematic; that an unforced instrumentalist account of unrealistic assumptions can be extracted from the text itself; and that seemingly realist passages can be plausibly read as expressing an instrumentalist stance.