Both language and genes evolve by transmission over generations with opportunity for differential replication of forms. The understanding that gene frequencies change at random by genetic drift, even in the absence of natural selection, was a seminal advance in evolutionary biology. Stochastic drift must also occur in language as a result of randomness in how linguistic forms are copied between speakers. Here we quantify the strength of selection relative to stochastic drift in language evolution. We use time series derived from (...) large corpora of annotated texts dating from the 12th to 21st centuries to analyse three well-known grammatical changes in English: the regularization of past-tense verbs, the introduction of the periphrastic ’do’, and variation in verbal negation. We reject stochastic drift in favour of selection in some cases but not in others. In particular, we infer selection towards the irregular forms of some past-tense verbs, which is likely driven by changing frequencies of rhyming patterns over time. We show that stochastic drift is stronger for rare words, which may explain why rare forms are more prone to replacement than common ones. This work provides a method for testing selective theories of language change against a null model and reveals an underappreciated role for stochasticity in language evolution. (shrink)

This is a review of a book that tries to re-establish mind-body dualism by using (a) empirical research on near-death experiences, placebo effects, creativity, claiming even that parapsychology should become a respected part of science, and (b) Frederic W. H. Myers' (1843-1901) metaphor of the brain as a kind of receiving device that records what the irreducible mind sends as messages. Among other things, we criticize the lack of philosophical clarity about mind-body relation, and question the book's tendency to refer (...) to past and current parapsychological literature as reliable. (shrink)

A starting-point for the philosophical examination of theological belief, by A. Farrer.--The possibility of theological statements, by I. M. Crombie.--Revelation, by A. Farrer.--How theologians reason, by G. C. Stead.--The soul, by J. R. Lucas.--The grace of God, by B. Mitchell.--Religion and morals, by R. M. Hare.--"We" in modern philosophy, M. B. Foster.

In lieu of an abstract, here is a brief excerpt of the content:The Gethsemani Encounter: A Dialogue on the Spiritual Life by Buddhist and Christian MonasticsDavid G. HackettThe Gethsemani Encounter: A Dialogue on the Spiritual Life by Buddhist and Christian Monastics. Edited by Donald W. Mitchell and James Wiseman, O.S.B. New York: Continuum, 1997. 306 pp.Ever since the landmark meeting of Thomas Merton and the Dalai Lama in 1968, the Christian and Buddhist contemplative communities have been building toward the (...) kind of deeply spiritual encounter that is so ably narrated in this book. For five days in July of 1996, a pantheon of advanced spiritual practitioners, led by the Dalai Lama, met at Thomas Merton’s monastery in Kentucky to dialogue on the spiritual life. The resulting exchanges provided not only mutual aid on the spiritual journey but were themselves a spiritual path. In recounting this meeting, The Gethsemani Encounter marks a watershed in the spiritual dialogue between Christianity and Buddhism. [End Page 232]A history of interfaith contacts and the deeply spiritual character of intermonastic dialogue prepared the way for the success of this historic encounter. In 1978, ten years after the death of Thomas Merton, two dialogue commissions were created: the “Monastic Interreligious Dialogue” (MID) in North America, and the “Dialogue Inter-Monastic” (DIM) in Europe. These commissions fostered a rapid expansion in the number of nuns and monks engaged in interfaith dialogue. Christian monastics spent time living in Tibetan and Zen monasteries in the East, and Buddhist nuns and monks were guests of Christian monasteries in the West. These encounters gradually evolved into a profound discussion of the spiritual life in all its nuances and its implications for humankind.The inspiration for the Gethsemani Encounter came from the Dalai Lama. At the Parliament of the World’s Religions in 1993, during a morning session on “Emptiness and Kenosis,” the Tibetan leader suggested that the conversation continue in a monastic setting. His idea was to gather a small group of mature Buddhist and Christian monastics who are teachers of spirituality. They would dialogue about the practice of spirituality and its value for the world in a setting where they could also live, meditate, and celebrate together.A variety of Buddhists reflecting the diversity of contemporary Buddhist practices were invited to Gethsemani. These included Theravadin, Zen, and Tibetan monks from Asia and lay leaders from the emerging American Buddhist communities. Efforts were made to include women’s voices from each tradition. Most of the Buddhists who came to Gethsemani were living in Buddhist communities in the United States. The hope was that this meeting would catalyze future local encounters between Buddhist and Christian spiritual communities.The Christian monastics were primarily drawn from Benedictine and Trappist MID board members or advisors from Europe, North America, Asia, and Australia. Invited as well were the abbot general of the Trappist Order, the head of the Vatican’s Pontifical Council for Interreligious Dialogue, and Bishop Joseph Gerry, O.S.B., to represent the National Conference of Catholic Bishops. The MID advisors also included some priests and lay practitioners—Catholic and Protestant—with experience in Buddhist dialogue. In the end, twenty-five Christian and twenty-five Buddhist spiritual leaders were invited to the Gethsemani Encounter by MID and the Dalai Lama.Reading through the talks and dialogues that compose this book provides an opportunity to enter into the spiritual adventure of discovery experienced by the participants. The first part presents the twenty-five short talks that were given during morning, afternoon, and evening sessions over the four full days of the encounter. Each of these talks was intended to provide a short and insightful glimpse into the dynamics of Buddhist and Christian spirituality. For students of the Buddhist-Christian dialogue, much of this material is familiar. But two elements are new: first, the variety of Buddhist and Christian perspectives that are brought to bear on such topics as “prayer and meditation” (where three different Buddhist and two Christian approaches are considered), and second, the organization of this material into six chapters that move outward from prayer to community to spirituality and society. As [End Page 233] the book progresses, there is a palpable movement away from comparative analysis for the sake... (shrink)

The whole factual world of human affairs depends for its reality and its continued existence … upon the presence of others who have seen and will remember. … Without remembrance and without the reification which remembrance needs for its own fulfillment … the living activities of action, speech, and thought would lose their reality at the end of each process and disappear as though they never had been.Research on the relationship between public memory and collective identity is varied and extensive, (...) but one fairly prominent scholarly perspective coalesces around Hannah Arendt's idea that the practices of remembrance are the lifeblood of the polis.1 The stakes here are high, for it seems that without remembrance .. (shrink)

This book offers an introduction to the Sophists of fifth-century Athens and a new overall interpretation of their thought. Since Plato first animadverted on their activities, the Sophists have commonly been presented as little better than intellectual mountebanks - a picture which Professor Kerferd forcefully challenges here. Interpreting the evidence with care, he shows them to have been part of an exciting and historically crucial intellectual movement. At the centre of their teaching was a form of relativism, most famously expressed (...) by Protagoras as 'Man is the measure of all things', and which they developed in a wide range of views - on knowledge and argument, virtue, government, society, and the gods. On all these subjects the Sophists did far more than simply provoke Plato to thought. Their contributions were substantial and serious; they inaugurated the debate on many central philosophical questions and decisively shifted the focus of philosophical attention from the cosmos to man. (shrink)

Do we remember what pain feels like? Investigations into this question have sometimes led to ambiguous or apparently contradictory results. Building on research on pain memory by Rohini Terry and colleagues, I argue that this lack of agreement may be due in part to the difficulty researchers face when trying to convey to their study's participants the type of memory they are being tasked with recalling. To address this difficulty, I introduce the concept of 'qualitative memory', which, arguably, is the (...) sort of memory we have of what red looks like yet lack with respect to pain. I also briefly address a number of consequences the acknowledgment of qualitative memory would potentially have for philosophy, arguing that if we fail to have qualitative memories of certain sensations, such as pain, the standard philosophical accounts of experience, rational choice, and the sources of moral action may all need revision. (shrink)

An implication is a proposition, a consequence is a relation between propositions, and an inference is act of passage from certain premise-judgements to another conclusion-judgement: a proposition is true, a consequence holds, whereas an inference is valid. The paper examines interrelations, differences, refinements and linguistic renderings of these notions, as well as their history. The truth of propositions, respectively the holding of consequences, are treated constructively in terms of verification-objects. The validity of an inference is elucidated in terms of the (...) existence of a chain of immediately evident steps linking premises and conclusion. (shrink)

Susan Schneider argues that physicalism must be false if abstracta are part of the physicalist's dependence base. In opposition to her view, here I set out some reasons to think that abstracta in general, including abstracta that are woven into the dependence base, are something physicalists can countenance with consistency.

This chapter contains sections titled: I II III IV V VI VII VIII IX X.

Evaluative conditioning (EC) refers to the change in the valence of a conditioned stimulus (CS) due to its pairing with a positive or negative unconditioned stimulus (US). To the extent that core affect can be characterised by the two dimensions of valence and arousal, EC has important implications for the origin of affective responses. However, the distinction between valence and arousal is rarely considered in research on EC or conditioned responses more generally. Measuring the subjective feelings elicited by a CS, (...) the results from two experiments showed that (1) repeated pairings of a CS with a positive or negative US of either high or low arousal led to corresponding changes in both CS valence and CS arousal, (2) changes in CS arousal, but not changes in CS valence, were significantly related to recollective memory for CS–US pairings, (3) subsequent presentations of the CS without the US reduced the conditioned valence of the CS, with conditioned arousal being less susceptible to extinction and (4) EC effects were stronger for high arousal than low arousal USs. The results indicate that the conditioning of affective responses can occur simultaneously along two independent dimensions, supporting evidence in related areas that calls for a consideration of both valence and arousal. Implications for research on EC and the acquisition of emotional dispositions are discussed. (shrink)

There is great skepticism about the admittance of expert normative ethics testimony into evidence. However, a practical analysis of the way ethics testimony has been used in courts of law reveals that the skeptical position is itself based on assumptions that are controversial. We argue for an alternative way to understand such expert testimony. This alternative understanding is based on the practice of clinical ethics.

The problem of finding irreducible representations of a simple Lie group that decompose into just pure replications of a representation of a subgroup is considered. Replications involving tensor representations of the orthogonal groups are studied in detail using counting groups whose representation dimensions correspond to branching multiplicities. Replications involving spinor and mixed tensor representations are briefly considered.