The vestibular system encodes motion and orientation of the head in space and is essential for negotiating in and interacting with the world. Recently, random waveform electric vestibular stimulation has become an increasingly common means of probing the vestibular system. However, many of the methods used to analyze the behavioral response to this type of stimulation assume a linear relationship between frequencies in the stimulus and its associated response. Here we examine this stimulus-response frequency linearity to determine the validity of (...) this assumption. Forty-five university-aged subjects stood on a force-plate for 4 min while receiving vestibular stimulation. To determine the linearity of the stimulus-response relationship we calculated the cross-frequency power coupling between a 0 and 25 Hz bandwidth limited white noise stimulus and induced postural responses, as measured using the horizontal forces acting at the feet. Ultimately, we found that, on average, the postural response to a random stimulus is linear across stimulation frequencies. This result supports the use of analysis methods that depend on the assumption of stimulus-response frequency linearity, such as coherence and gain, which are commonly used to analyze the body’s response to random waveform electric stimuli. (shrink)

In 'on the analysis of causation' ("synthese", Volume 21, 1970), We argued that any analysis of causation entailing that "a" caused "b" only if "a" is the set of conditions necessary and sufficient for "b" yields a formal contradiction. In 'causal necessity and logical necessity' ("philosophical studies", Volume 28, 1975), David sanford objects to that argument, Concentrating his attack on the notions of causal necessity and total sets of antecedent conditions. We reply in this paper that, Although sanford's objections help (...) clarify the issues, They are not telling. (shrink)

This is a close scrutiny of De Anima II 5, led by two questions. First, what can be learned from so long and intricate a discussion about the neglected problem of how to read an Aristotelian chapter? Second, what can the chapter, properly read, teach us about some widely debated issues in Aristotle's theory of perception? I argue that it refutes two claims defended by Martha Nussbaum, Hilary Putnam, and Richard Sorabji: that when Aristotle speaks of the perceiver becoming like (...) the object perceived, the assimilation he has in mind is ordinary alteration of the type exemplified when fire heats the surrounding air, that this alteration stands to perceptual awareness as matter to form. Claim is wrong because the assimilation that perceiving is is not ordinary alteration. Claim is wrong because the special type of alteration that perceiving is is not its underlying material realisation. Indeed, there is no mention in the text of any underlying material realisation for perceiving. The positive aim of II 5 is to introduce the distinction between first and second potentiality, each with their own type of actuality. In both cases the actuality is an alteration different from ordinary alteration. Perception exemplifies one of these new types of alteration, another is found in the acquisition of knowledge and in an embryo's first acquisition of the power of perception. The introduction of suitably refined meanings of 'alteration' allows Aristotle to explain perception and learning within the framework of his physics, which by definition is the study of things that change. He adapts his standard notion of alteration, familiar from Physics III 1-3 and De Generatione et Corruptione I, to the task of accounting for the cognitive accuracy of perception and second potentiality knowledge: both are achievements of a natural, inborn receptivity to objective truth. Throughout the paper I pay special attention to issues of text and translation, and to Aristotle's cross-referencing, and I emphasise what the chapter does not say as well as what it does. In particular, the last section argues that the textual absence of any underlying material realisation for perceiving supports a view I have defended elsewhere, that Aristotelian perception involves no material processes, only standing material conditions. This absence is as telling as others noted earlier. Our reading must respect the spirit of the text as Aristotle wrote it. (shrink)

This book is an introduction to the philosophy of Arthur Schopenhauer, written in a lively, personal style.

Myles Burnyeat (1939-2019) was a major figure in the study of ancient Greek philosophy during the last decades of the twentieth century and the first of this. After teaching positions in London and Cambridge, where he became Laurence Professor, in 1996 he took up a Senior Research Fellowship at All Souls College, Oxford, from which he retired in 2006. In 2012 he published two volumes collecting essays dating from before the move to Oxford. Two new posthumously published volumes bring (...) together essays from his years at All Souls and his retirement, some of which have hitherto been unpublished. Volume 3 introduces Plato's Republic and examines his subsequent interpretation, and shows how ancient philosophical thinking can be applied to contemporary questions about key philosophical and psychological topics. Volume 4 focuses on Plato's and Aristotle's handling of important concepts in epistemology, metaphysics and science, and introduces the early history of Greek optics. (shrink)

This is a collection of the late Heda Segvic's papers in ancient moral philosophy. At the time of her death at age forty-five in 2003, Segvic had already established herself as an important figure in ancient philosophy, making bold new arguments about the nature of Socratic intellectualism and the intellectual influences that shaped Aristotle's ideas. Segvic had been working for some time on a monograph on practical knowledge that would interpret Aristotle's ethical theory as a response to Protagoras. The essays (...) collected here are those on which her reputation rests, including some that were intended to form the backbone of her projected monograph. The papers range from a literary study of Homer's influence on Plato's Protagoras to analytic studies of Aristotle's metaphysics and his ideas about deliberation. Most of the papers reflect directly or indirectly Segvic's idea that both Socrates' and Aristotle's universalism and objectivism in ethics could be traced back to their opposition to Protagorean relativism. The book represents the considerable achievements of one of the most talented scholars of ancient philosophy of her generation. (shrink)

This article examines why U.S. healthcare professionals became involved in “enhanced interrogation,” or torture, during the War on Terror. A number of factors are identified including a desire on the part of these professionals to defend their country and fellow citizens from future attack; having their activities approved and authorized by legitimate command structures; financial incentives; and wanting to prevent serious harm from occurring to prisoners/detainees. The factors outlined here suggest that psychosocial factors can influence health professionals’ ethical decision-making.

In the summer of 1991, the first issue of the Israeli journal Teoria Ubikoret published an essay of mine on Anton Shammas, a Palestinian citizen of Israel, who wrote the Hebrew novel Arabeskot .1 In this essay I traced Shammas's subversion of the Jewish ethnocentrism of the Hebrew literary canon.2 Shammas's novel reveals how the Hebrew canon in Israel, in the guise of the apparently neutral term Hebrew Literature, which only apparently bases itself on the Hebrew language as the common (...) literary language of Jews and Arabs, has in fact imposed an exclusionary policy. That is, in order to enter its realm, those who write in Hebrew must be Jewish. Shammas, I argued, sought to de-Judaize the Hebrew language and turn it into a language shared by all Israelis, Jews and Arabs alike.Now, twenty years later, Teoria Ubikoret has published a different essay of mine, this time on Tuvya haholev , Dan Miron's Hebrew translation of the great Yiddish writer Shalom Aleichem's novel Tevye der Milhiker. I claim that while Miron's Hebrew indeed Hebraicizes Aleichem's Yiddish, it also moves in the opposite direction; it Yiddishizes Hebrew, giving Yiddish a prominent presence in the Hebrew translation and thus decentering Israeli subjectivity and undermining the cohesive force of Hebrew.3 · 1. See Anton Shammas, Arabeskot ; trans.Vivien Eden under the title Arabesques.· 2. See Hannan Hever, “Ivrit be-eto shel aravi,” Teoria Ubikoret 1 : 23–38, “Hebrew in an Israeli Arab Hand: Six Miniatures on Anton Shammas's Arabesques,” The Nature and Context of Minority Discourse, ed. Abdul R. JanMohamed and David Lloyd , pp. 264–93, andProducing the Modern Hebrew Canon: Nation Building and Minority Discourse , pp. 175–204.· 3. See Hever, “Tuvia haholev beivrit,” review of Tuvya Haholev by Shalom Aleichem, trans. Dan Miron,Teoria Ubikoret 36 : 227–30. (shrink)

Both older persons and those who havedisabilities can encounter discrimination whenthey seek medical care. Just as ageism andstereotypes about older persons mayinappropriately limit medical care for theelderly, limits may be placed on medical carefor those who are disabled simply because ofthe presence of a disability. At the sametime death is the natural end of the lifespanfor all individuals and there are situationswhen aggressive medical care is not indicated. It is not right to always insist on ``doingeverything'' for a person even (...) if that personmay be at risk otherwise for discrimination. Using the example of the elderly, this paperexamines the risks of discrimination and thedangers of overtreatment in caring for olderpersons and suggests parallels in theappropriate care of those who havedisabilities. (shrink)

La rencontre entre Socrate et le tribunal populaire d’Athènes est comparable à la rencontre entre le poète polythéiste Baal et le Prophète dans les Versets sataniques de Salman Rushdie : la piété des uns est l’impiété des autres. Dans l’Apologie, Socrate ne repousse à aucun moment l’accusation selon laquelle il ne croit pas aux dieux auxquels croit la cité, et le dieu dont il se dit le fidèle est très différent d’Apollon tel qu’on se le représente traditionnellement. En fait, une (...) grande partie de sa plaidoirie, et une grande partie de ce qu’il dit d’une façon plus théorique dans l’Euthyphron, est une offense à la religion traditionnelle. En ce sens il était bien coupable de ce dont on l’avait accusé. (shrink)

Searching for an explanation to human superiority, Friedman and Lackey offer their General Theory of Purposeful Behavior: People seek control as an end in itself--the ability to make accurate predictions is the means to that end. This tight knit theory defines the dynamic relationship between and among predictive processes responsible for human control and success. A distinctly different view of intelligence, this volume includes discussions on "Human Motivation", "Gaining Control", "Maximizing Control", and "Impediments to Control". Important implications of the theory (...) include "Achieving Success", "Working Effectively", "Educating For Control", and "The Pursuit of Happiness". (shrink)

Climate justice activists envision a “postcarbon” future that not only transforms energy infrastructures but also redresses the fossil fuel economy’s long-standing racial inequalities. Yet this anti-racist rebranding of the “zero emissions” telos does not tend to the racial grief that’s foundational to white supremacy. Accordingly, I ask: can we address racial oppression through a “just transition” to a “postcarbon” moment? In response, I connect today’s postcarbon imaginary with yesterday’s postcolonial imaginary. Drawing from research on US-based climate activism, I explore how (...) the utopic rhetoric of a “just transition” is instantiated in practice. I argue that the racialized absences constitutive of what scholars call “postcolonial amnesia” are operative in the anti-racist move to a postcarbon moment. This postcarbon imaginary formulates the vulnerability of people of color to biophysical disasters as the raison d’être for infrastructural transformation. This, I argue, has the effect of overlooking the ways in which racial grief inheres in such vulnerability and the capacity of energy infrastructures to uphold racist hierarchies. I situate this “postcarbon amnesia” in Anne Cheng’s framework for differentiating “grief” from “grievance,” calling for renewable energy transitions that move away from enumerative grievances and toward a sobering recognition of racial grief. (shrink)

Anyone who has read Plato’s Republic knows it has a lot to say about mathematics. But why? I shall not be satisfied with the answer that the future rulers of the ideal city are to be educated in mathematics, so Plato is bound to give some space to the subject. I want to know why the rulers are to be educated in mathematics. More pointedly, why are they required to study so much mathematics, for so long?

A substantial portion of the human genome has been found to consist of simple sequence repeats, including microsatellites and minisatellites. Microsatellites, tandem repeats of 1–6 nucleotides, form the template for dynamic mutations, which involve heritable changes in the lengths of repeat sequences. In recent years, a large number of human disorders have been found to be caused by dynamic mutations, the most common of which are trinucleotide repeat expansion diseases. Dynamic mutations are common to numerous nervous system disorders, including Huntington's (...) disease, various spinocerebellar ataxias, fragile X syndrome, fragile X tremor/ataxia syndrome, Friedreich ataxia and other neurodegenerative disorders. The involvement of dynamic mutations in brain disorders will be reviewed, with a focus on the large group caused by CAG/glutamine repeat expansions. We will also outline a proposed role of tandem repeat polymorphisms (TRPs), with unique ‘digital’ genetic distributions, in modulating brain development and normal function, so as to generate additional mutational diversity upon which natural selection may act. BioEssays 29:525–535, 2007. © 2007 Wiley Periodicals, Inc. (shrink)

These five essays began a debate about the nature and scope of ancient scepticism which has transformed our understanding of what scepticism originally was. Together they provide a vigorous and highly stimulating introduction to the thought of the original sceptics, and shed new light on its relation to sceptical arguments in modern philosophy.

This article takes as its point of departure the idea that the adoption of managerial principles to ensure the quality of DNA evidence is an accident of history which has changed the ways forensic biology is conducted and forensic biologists think. I begin by defining managerialism and tracking its entry into the contentious world of forensic biology, asking how it is that a focus on efficiency and precise process control is affecting these labs. My analysis unfolds in two parts. I (...) first look at the external inspection routines that assure quality in forensic labs and the degree to which these routines represent ‘‘self” rather than ‘‘peer” assessment. I next look at the internal lab quality assurance routines that facilitate managerial control of technical and scientific workers, noting that QA is a trope flexible enough to govern both the numerically auditable and quasirobotic activities of technicians along with the less tangible more consensus-based human interactions of scientists. Illustrating that ‘‘science” is being pushed aside by management imperatives, I examine the consequences of this new emphasis for both the lab workers and the criminal justice system. (shrink)

This article asks whether being a child is, all things considered, good or bad for children. I defend a predicament view of childhood, which regards childhood as bad overall for children. I argue that four features of childhood make it regrettable: impaired capacity for practical reasoning, lack of an established practical identity, a need to be dominated, and profound and asymmetric vulnerability. I consider recent claims in the literature that childhood is good for children since it allows them to enjoy (...) special goods that aren't available in adulthood, or which are harder to access in adulthood. I raise some difficulties for these claims. Then I argue that whatever version of these views survives my criticism will not establish that childhood is overall good for children. This is because the goods of childhood aren't significant enough to outweigh the bad features associated with being a child. I conclude by suggesting that the badness of childhood for children means that we are likely to owe more to children than to adults. (shrink)

This article examines Bourdieu’s adoption of Husserl’s concept of ‘doxa’ and argues that Bourdieu’s reading of Husserl overpolarizes doxa and reflexivity. The article argues that there is a need for Bourdieusian sociology to adopt a more complex interpretation of Husserlian phenomenology in order to understand the potential range of states of consciousness between doxa and reflexivity. In contrast to Bourdieu’s reading of Husserl, this article argues that the philosophical underlabouring for an adequate understanding of doxa is now available within recent (...) Husserlian studies which marks a radical development from earlier readings in the ‘sociology of consciousness’. (shrink)