Hoop residuation algebras are the {, 1}-subreducts of hoops; they include Hilbert algebras and the {, 1}-reducts of MV-algebras (also known as Wajsberg algebras). The paper investigates the structure and cardinality of finitely generated free algebras in varieties of k-potent hoop residuation algebras. The assumption of k-potency guarantees local finiteness of the varieties considered. It is shown that the free algebra on n generators in any of these varieties can be represented as a union of n subalgebras, each of which (...) is a copy of the {, 1}-reduct of the same finite MV-algebra, i.e., of the same finite product of linearly ordered (simple) algebras. The cardinality of the product can be determined in principle, and an inclusion-exclusion type argument yields the cardinality of the free algebra. The methods are illustrated by applying them to various cases, both known (varieties generated by a finite linearly ordered Hilbert algebra) and new (residuation reducts of MV-algebras and of hoops). (shrink)

The immune system can generate an almost infinite number of different antibody specificities, the sum of which is the antibody repertoire. This article considers aspects of the mechanism and control of immunoglobulin variable (V) region gene assembly with a focus on how these factors may affect generation of the antibody repertoire in normal and disease states. New model systems to study the mechanism and control of V gene assembly are described, in particular the introduction of V gene recombination substrates into (...) Abelson murine leukemia virus‐transformed pre‐B cells. Finally, a model is presented which suggests that control of V gene assembly is mediated by regulating accessibility of substrate gene segments to recombinational machinery. (shrink)

This essay investigates the influences that led J.B. Watson to change from being a student in an introspectionist laboratory at Chicago to being the founder of systematic (or radical) behaviourism. Our focus is the crucial period, 1913-1914, when Watson struggled to give a convincing behaviourist account of mental imaging, which he considered to be the greatest obstacle to his behaviourist programme. We discuss in detail the evidence for and against the view that, at least eventually, Watson rejected outright the very (...) existence of mental images. We also discuss in detail whether or not Knight Dunlap was the crucial influence on his eventual rejection of mental images. Finally we consider whether Watson's rejection of mental images was bolstered by some personal incapacity as regards imaging or whether his rejection was more like a form of 'ideological blindness'. (shrink)

Balancing Change and Tradition in Global Education Reform is an invaluable resource for policymakers, faculty, students, and anyone interested in how decisions made about the education system ultimately affect the quality of education, educational access, and social justice.

It has recently been argued by C. W. MacLeod that Catullus 116 not only has a poetic meaning, but also has a significant position in the Catullan corpus. MacLeod in fact views this poem as a programmatic piece, whose position at the end of the Catullan corpus is purposeful and part of the poet's own design. Since poem 116 has been one of the most neglected of the Catullan epigrams, MacLeod's suggestions are very welcome and serve to reopen the questions (...) surroundingthis poem. (shrink)

Examines the theories of translation by German romantics in the early 19th century, from Novalis, Friedrich Schlegel, and A.W. Schlegel to Schleiermacher, and compares them briefly to the contemporary, but contrasting, theories by Herder, ...

Dyzenhaus' work can best be described as advocacy scholarship. Both the spirit and content of this book reflect its author's passionate commitment and argumentative approach. It is part scholarly analysis and part political prescription, synthesized in such a way that occasionally it is difficult to distinguish one from the other. Dyzenhaus embraces Gramsci's position that “philosophies of law and politics are . . . elaborations and justification of packages of political commitments” (p. 5). He also adopts the “integrative jurisprudence” of (...) Harold J. Berman that connects “politics, morality and history” by having his “arguments move between exposition of the particular…. (shrink)

Ethics and professionalism -- Ethical theory and philosophy -- Ethical principles and values -- Social responsibility -- Codes of ethics -- Ethical decision making in dental hygiene and dentistry -- Society and the State Dental Practice Act -- Dental hygienist/patient relationship -- Dental hygienist/dentist-employer relationship -- Risk management -- Case studies, activities, and testlets -- Appendix A : American Dental Association Principles of Ethics and Code of Professional Conduct.

In Aristotle’s writings regarding the biology of embryology, especially in the Generation of Animals, he contends that the mother’s menstrual fluids provide the material for the generation of the offspring, and the father’s form determines its formation as a member of that species (e.g. human). The katamenia (menstrual fluids) of the mother are said to be potentially all the body parts of the offspring, though actually none of them. So, the fluids are potentially the offspring. But are they a first (...) potentiality or second potentiality (first actuality) of a human, in the terminology of De Anima II? In this paper I will argue that katamenia are a first potentiality of a human. My first argument is that katamenia do not have the potential for human activities such as thinking, but rather the potential of becoming something having the potential for those activities. I answer the objection that katamenia are not even a first potentiality, by appealing to an important text contending that for any x whose source of becoming is external, x is potentially y if nothing in x with respect to matter needs to be changed in order for an external principle to make x into y. (shrink)

Without doctors being able to explain medical decisions to patients, I argue their use of black box AIs would erode the effective and respectful care they provide patients. In addition, I argue that physicians should use AI black boxes only for patients in dire straits, or when physicians use AI as a “co-pilot” (analogous to a spellchecker) but can independently confirm its accuracy. I respond to A.J. London’s objection that physicians already prescribe some drugs without knowing why they work.

After a decade of intense debate about mechanisms, there is still no consensus characterization. In this paper we argue for a characterization that applies widely to mechanisms across the sciences. We examine and defend our disagreements with the major current contenders for characterizations of mechanisms. Ultimately, we indicate that the major contenders can all sign up to our characterization.

Could Christians and Muslims be referring to the same God? For an account of the reference of divine names, I follow Bogardus and Urban (2017) in advocating in favour of using Gareth Evans’s causal theory of reference, on which a name refers to the dominant source of information in the name’s “dossier”. However, I argue further that information about experiences, in which God is simply the object of acquaintance, can dominate the dossier. Thus, this demonstrative use of names offers a (...) promising alternative avenue by which users of the divine names can refer to the same referent despite having different conceptions of God. I also respond to Burling’s (2019) worship-worthiness view. (shrink)

Set aside fanciful doomsday speculations about AI. Even lower-level AIs, while otherwise friendly and providing us a universal basic income, would be able to do all our jobs. Also, we would over-rely upon AI assistants even in our personal lives. Thus, John Danaher argues that a human crisis of moral passivity would result However, I argue firstly that if AIs are posited to lack the potential to become unfriendly, they may not be intelligent enough to replace us in all our (...) jobs. If instead they are intelligent enough to replace us, the risk they become unfriendly increases, given that they would not need us and humans would just compete for valuable resources. Their hostility will not promote our moral passivity. Secondly, the use of AI assistants in our personal lives will become a problem only if we rely on them for almost all our decision-making and motivation. But such a (maximally) pervasive level of dependence raises the question of whether humans would accept it, and consequently whether the crisis of passivity will arise. (shrink)

What all contemporary so-called aristotelian realists have in common has been identified by David Armstrong as the principle of instantiation. This principle has been put forward in different versions, but all of them have the following simple consequence in common: uninstantiated universals do not exist. Such entities are for the lotus-eating Platonist to countenance, but not for any sort of moderate realist. I shall argue that this principle, in any guise, is not the best way to differentiate aristotelianism from Platonism. (...) In its place, I shall suggest that the best way to differentiate the two versions of realism from each other is by means of a far more powerful idea: naturalism. And the surprising conclusion given this means of differentiation will be that contrary to the usual proclamations, Platonism will be the more naturalistic theory, whereas aristotelianism will come to be seen for what it really is, namely, non-naturalistic. (shrink)

Robert Adams defends a platonic account of goodness, understood as excellence, claiming that there exists a platonic good that all other good things must resemble, identifying the Good with God. Mark Murphy agrees, but argues that this platonic account is in need of Aristotelian supplementation, as resemblance must take into account a thing’s kind-membership. While this article will accept something like Murphy’s account of goodness, it will further develop its details and support. Without relying on theistic premises, I show that (...) the metaphysical status of an individual’s goodness consists in resemblance with the platonic good. As for the distinct question of what that goodness holds in virtue of, I conclude it holds in virtue of exactly: the thing’s own properties, those properties being such as to satisfy its kind-based standards, and those K-standards resembling the platonic good. I then develop an account of how K-standards resemble the platonic good: The K-standards resemble it firstly with respect to requiring activities, as the platonic good will be posited to be active, and must resemble it secondly also at the level of what teleology those activities are directed towards. I also motivate the need for a third respect of resemblance, to be developed in future work. The article ends with a discussion of the nature of the platonic good. (shrink)

Scientific and philosophical literature on causality has become highly specialised. It is hard to find suitable access points for students, young researchers, or professionals outside this domain. This book provides a guide to the complex literature, explains the scientific problems of causality and the philosophical tools needed to address them.

In this acclaimed exploration of the search for "authentic" individual identity, Marshall Berman explores the historical experiences and needs out of which this new radicalism arose. Focussing on eighteenth-century Paris, a time and place in which a distinctively modern form of society was just coming into its own, Berman shows how the ideal of authenticity—of a self that could organize the individual's energy and direct it toward his own happiness—articulated eighteenth-century man's deepest responses to this brave new world, (...) and his most ardent hope for a new life in it. Exploring in particular the ideas of Montesquieu and Rousseau, Berman shows how the ideal of authenticity was radically opposed to the bourgeois, capitalistic idea of "self-interest.". (shrink)

This article integrates research on gendered organizations and the work-family interface to investigate an innovative workplace initiative, the Results-Only Work Environment, implemented in the corporate headquarters of Best Buy, Inc. While flexible work policies common in other organizations “accommodate” individuals, this initiative attempts a broader and deeper critique of the organizational culture. We address two research questions: How does this initiative attempt to change the masculinized ideal worker norm? And what do women’s and men’s responses reveal about the persistent ways (...) that gender structures work and family life? Data demonstrate the ideal worker norm is pervasive and powerful, even as employees begin critically examining expectations regarding work time that have historically privileged men. Employees’ responses to ROWE are also gendered. Women are more enthusiastic, while men are more cautious. Ambivalence about and resistance to change is expressed in different ways depending on gender and occupational status. (shrink)

Aristotelian theory, as found in Michael Thompson and Philippa Foot, claims that to be good is to be good as a member of that kind. Moreover, Foot argues in effect that goodness admits of only the kind-based sort, obtaining solely in virtue of something’s satisfying kind-based standards. However, I contend that something can satisfy kind-relative standards but nonetheless be bad—I propose a hypothetical Ebola-like microbe that meets its kind-standards of being destructive for its own sake, but it would plausibly be (...) bad for doing so. In defending my counterexample, I respond to the Aristotelian contention that evaluations should only be made from “within” the standpoint of a particular lifeform conception, rather than an “external” one from which that kind itself can be judged to be bad. (shrink)

Mechanisms have become much-discussed, yet there is still no consensus on how to characterise them. In this paper, we start with something everyone is agreed on – that mechanisms explain – and investigate what constraints this imposes on our metaphysics of mechanisms. We examine two widely shared premises about how to understand mechanistic explanation: (1) that mechanistic explanation offers a welcome alternative to traditional laws-based explanation and (2) that there are two senses of mechanistic explanation that we call ‘epistemic explanation’ (...) and ‘physical explanation’. We argue that mechanistic explanation requires that mechanisms are both real and local. We then go on to argue that real, local mechanisms require a broadly active metaphysics for mechanisms, such as a capacities metaphysics. (shrink)

Although we all learn differently, we all need to be able to engage certain fundamental reasoning skills if we are to manoeuvre successfully through life—however we define success. Peirce's philosophy provides us with a framework for helping students develop and hone the ability for making deliberate and well‐considered choices. For, embedded within Peirce's complete body of work is a design for thinking that provides a sturdy foundation for the development of three important learning capabilities. These capabilities are 1) the ability (...) to identify, compare, and contrast qualities, 2) the ability to perform analyses, and 3) the ability to interpret the meaning of signs. Although these capabilities may seem like the sort of skills that only older and academically inclined students can master, even young children and the intellectually challenged can learn to use them as well. Once teachers learn to develop their own intellectual potential by expanding these capabilities within themselves, they will be able to begin bringing about the development of these capabilities in their students. Once identified, developed, and applied to the mastery of educational skills and subject matter, these three fundamental learning capabilities , can form the foundation of a common‐sense approach to educational reform. Peirce asserts that good reasoning must be informed by ethical considerations, which in turn has been informed by the highest of aesthetic impulses. From this, we can extrapolate the importance that an educational model based upon Peirce's philosophy must place upon aesthetic and ethical considerations, as well as logical ones. Once fully understood, the philosophy of education embedded within Peirce's epistemology can revolutionize educational practices at all levels of learning. (shrink)

The 16th and 17th centuries witnessed a philosophical shift that would help pave the way for modern science, a shift from metaphysical theories of material objects to other views embracing only the empirically-accessible parts of material things. One much-debated topic in the course of this shift was regarding prime matter. The late scholastic Jacobus Zabarella (1533-1589) arrived upon his views about prime matter via his version of the regressus method, a program for a sort of scientific reasoning. In his De (...) rebus naturalibus, Zabarella defends the position that prime matter is extended. However, it is less clear how he accounts for its extension. There is an important text where he apparently suggests that prime matter is extended in and of itself. However, there are two other texts apparently stating that matter is extended in virtue of a distinct accident in the category of quantity. I argue that a decisive reading based solely upon any particular texts is not available. Nevertheless, examining Zabarella’s writing on the topic as a whole, the trajectory of his overall argument is remarkably sympathetic to Averroes, who famously took the accidentally quantified position. Thus, from this systematic feature, the accidentally quantified reading is more reasonable. (shrink)

In a recent article, Marilyn Baffoe-Bonnie offers three arguments for conducting CRISPR/Cas9 biotechnology research to cure sickle-cell disease (SCD) based on addressing historical and current injustices in SCD research and care. I show that her second and third arguments suffer from roughly the same defect, which is that they really argue for something else rather than for conducting CRISPR/Cas9 research in particular. For instance, the second argument argues that conducting this gene therapy research would improve the relationship between SCD sufferers (...) (who are mostly of African descent) and health care providers. But really what is essential in improving this relationship is for those providers to genuinely care and be concerned, and this could be lacking even with the CRISPR research being done. Indeed, this relationship could be improved even without that research being done, as long as there is genuine concern. Thus, this argument actually argues for the need for genuine concern. As for the third argument, one (of two) problems arises because it claims that CRISPR research for SCD should be pursued because the benefits would be shared by even non-research-participants, as non-participants would be encouraged. However, this argues for any research for SCD, not for CRISPR research in particular. I conclude that a better justice-based argument will use only Baffoe-Bonnie’s first argument, which is based on historic neglect of an actual cure for SCD (going beyond merely management or transplant therapies). (shrink)