This paper concludes a special feature of Sustainability Science that explores a broad range of social value theoretical traditions, such as religious studies, social psychology, indigenous knowledge, economics, sociology, and philosophy. We introduce a novel transdisciplinary conceptual framework that revolves around concepts of 'lenses' and 'tensions' to help navigate value diversity. First, we consider the notion of lenses: perspectives on value and valuation along diverse dimensions that describe what values focus on, how their sociality is envisioned, and what epistemic and (...) procedural assumptions are made. We characterise fourteen of such dimensions. This provides a foundation for exploration of seven areas of tension, between: (1) the values of individuals vs collectives; (2) values as discrete and held vs embedded and constructed; (3) value as static or changeable; (4) valuation as descriptive vs normative and transformative; (5) social vs relational values; (6) different rationalities and their relation to value integration; (7) degrees of acknowledgment of the role of power in navigating value conflicts. In doing so, we embrace the 'mess' of diversity, yet also provide a framework to organise this mess and support and encourage active transdisciplinary collaboration. We identify key research areas where such collaborations can be harnessed for sustainability transformation. Here it is crucial to understand how certain social value lenses are privileged over others and build capacity in decision-making for understanding and drawing on multiple value, epistemic and procedural lenses. (shrink)

This paper concludes a special feature of Sustainability Science that explores a broad range of social value theoretical traditions, such as religious studies, social psychology, indigenous knowledge, economics, sociology, and philosophy. We introduce a novel transdisciplinary conceptual framework that revolves around concepts of ‘lenses’ and ‘tensions’ to help navigate value diversity. First, we consider the notion of lenses: perspectives on value and valuation along diverse dimensions that describe what values focus on, how their sociality is envisioned, and what epistemic and (...) procedural assumptions are made. We characterise fourteen of such dimensions. This provides a foundation for exploration of seven areas of tension, between: (1) the values of individuals vs collectives; (2) values as discrete and held vs embedded and constructed; (3) value as static or changeable; (4) valuation as descriptive vs normative and transformative; (5) social vs relational values; (6) different rationalities and their relation to value integration; (7) degrees of acknowledgment of the role of power in navigating value conflicts. In doing so, we embrace the ‘mess’ of diversity, yet also provide a framework to organise this mess and support and encourage active transdisciplinary collaboration. We identify key research areas where such collaborations can be harnessed for sustainability transformation. Here it is crucial to understand how certain social value lenses are privileged over others and build capacity in decision-making for understanding and drawing on multiple value, epistemic and procedural lenses. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:DHARMA AND DESTRUCTION: BUDDHIST INSTITUTIONS AND VIOLENCE Christopher Ives Stonehill College Photographs ofgentle monks in saffron, the cottageindustry ofbooks on mindfulness, and the Dalai Lama's response to the Chinese invasion of Tibet have all helped portray Buddhism as the "religion of nonviolence." This representation ofBuddhism finds support in Buddhist texts, doctrines, and ritual practices, which often advocate ahimsa, nonharming or non-violence. The historical record, however, belies the (...) portrayal of Buddhism as a "religion of nonviolence." By reinterpreting early doctrines of ahimsa, Buddhist thinkers have legitimated violence in particular situations, practitioners have committed acts of violence, and Buddhist institutions have lent support to other institutions—social, political, and governmental —engaged in violence. In this paper I will examine Buddhist perpetration andjustifications ofviolence,1 with particularfocus on Japan, arguing that, historically, Buddhists' desire for institutional security has taken precedence over total rejection of violence. 1 I have restricted my discussion to the killing of other human beings. I do not consider suicide andthe killing ofnon-human animals. For a discussion ofBuddhism, (self-)sacrifice, and suicide in relation to Girard's theory, see Charles D. Orzech, '"Provoked Suicide' and the Victim's Behavior." 152Christopher Ives Non-violence The doctrine of ahimsa figures prominently in early and Theravadan Buddhism. The first ofthe five moral precepts (panca silani) in Buddhism is ahimsa, and in the Dhammapada the historical Buddha purportedly states, All are afraid of the rod. Of death all are afraid. Having made oneself the example, One should neither slay nor cause to slay. (Ross 202) The Buddhaalso sketches the consequences ofhurting orharming (himsa): Who with a rod does hurt Beings who desire ease [of nibbana], While himself looking for ease— He, having departed, ease does not get. Theravadan monastic codes and practices, such as the uposatha biweekly confession of moral transgressions and recitation of the 227 rules in the Patimokkha (Skt. Pratimoksa), are closely tiedto ahimsa. One ofthe Patimokkha's four "offenses of defeat" (parajika dharmas), for which the punishment is immediate expulsion of the monk or nun from the order, is killing another human being (Prebish 11). Mahayana texts continue this exhortation against violence. For example, in the Dasabhimika-sutra we read that a Buddhist "must not hate any being and cannot kill a living creature even in thought."2 Early Buddhist texts include depictions ofthe ideal Buddhist king, the cakravartin-raja or "monarch who turns the wheel [of the Dharma],"3 as an exemplar of nonviolence. Contemporary Buddhist activist Sulak Sivaraksa expresses it, this king is a "an ideal ruler, a world-conquering monarch, who subdued the earth through righteousness rather than war" (Sulak 129), and whose ten main duties include striving for peace and ruling with nonviolent benevolence (129). For well over 2000 years 2 Cited in Har Dayal, The Bodhisattva Doctrine, p. 199; quoted by Kraft, 5. In much ofthe first section of this paper I am indebted to Ken Kraft's introduction to his volume. 3 The metaphor ofturning the wheel refers to the historical Buddha's teaching ofthe Dharma and the later propagation of it by others. Dharma and Deconstruction153 Buddhists have lifted up Indian king Ashoka (c. 272-236) as an instantiation of this ideal. The early Buddhist doctrine of ahimsa should not, however, be construed as compassionate altruism. Luis Gómez and other scholars have delineated how ahimsa at first did not express some sort of underlying altruistic concern for the well-being of others. Vegetarianism and other ways of avoiding himsa, harming or violence, derived from ancient Indian ritual taboos againstblood and otherbodily liquids (Gómez 36). Buddhists ethicized and psychologized earlier notions of physical pollution, and advocated abstention fromviolenceprimarily as ameans ofself-cultivation, as a way to keep the mind pure, like an unstained cloth (36). (Scholars have even argued that the positive expression oíahimsa, the practice ofdirecting metta (loving-kindness) to others, originally had as much or more to do with the spiritual benefits accrued by the person directing the metta as it did with the well-being of the person receiving it. Only later was ahimsa furtherreinterpreted as positive regard forothers, as seen in the bodhisattva ideal of Mahayana Buddhism. Violence in Buddhist History At numerous times over... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Thought and Legacy of Masao AbeChristopher IvesMasao Abe stands as the most important Buddhist in modern interfaith dialogue and the main transmitter of Zen thought to the West following the death of D. T. Suzuki. His most widely read work, Zen and Western Thought, edited by William LaFleur, won an award in 1987 from the American Academy of Religion as the best recent publication in the “constructive and (...) reflective” category. Abe followed that influential volume with further collections of essays edited by Steven Heine: Buddhism and Interfaith Dialogue, Zen and Comparative Studies, and Zen and the Modern World. Abe also wrote widely in Japanese, with his most mature thought finding expression in several volumes he published later in life: Kongen no shuppatsu (Starting from the Root), Kyogi to kyomu (Falsehood and Nihility), and Hibutsu hima (Neither Buddha nor Devil).Abe also made significant contributions to the study of the renowned Sōtō Zen thinker Dōgen (1200–1253). With Norman Waddell he translated a number of fascicles of Dōgen’s Shōbō-genzō, which appeared in The Eastern Buddhist and were then compiled as The Heart of Dōgen’s Shōbō-genzō. Abe published his own essays on Dōgen, again with Heine’s editorial help, in the volume Dōgen: His Philosophy and Religion. In such journals as International Philosophical Quarterly, Abe also published essays on Nishida Kitarō and other Kyoto school thinkers, and with me he translated Nishida’s seminal work, Zen no Kenkyū (An Inquiry into the Good).In the 1980s, Abe and his main Christian dialogue partner, process theologian John Cobb, started the North American Buddhist-Christian Theological Encounter. They were also instrumental in the founding of the Society for Buddhist-Christian Studies. Records of Abe’s dialogue with Christian and Jewish thinkers can be found in such volumes as The Emptying God, which John Cobb and I coedited, and in a follow-up volume I edited alone, Divine Emptiness and Historical Fullness.In terms of his legacy, Abe may ultimately be seen less as a purely Zen thinker than as a Japanese philosopher of religion indebted to his teacher, Hisamatsu Shin’ichi, the Zen and Pure Land traditions, and the Kyoto school of philosophy, while also influenced by Christian mysticism and theology, process philosophy, German idealism, and strands of existentialism and nihilism.Many people engaged in interfaith dialogue and comparative religious philosophy have benefited from Abe’s way of contrasting Non-Being and Buddhist Nothingness [End Page 103] (mu), as well as his rich treatment of Nietzsche’s nihilism, negation in Tillich’s theology, and Whitehead’s metaphysics. And I think I’m not alone in having wrestled with his claims about the reversibility of time.But central to Abe’s thought, and in all likelihood his legacy, is the Buddhist construct of śūnyatā, usually translated by him as Emptiness. Abe crafted a specific representation of śūnyatā that he repeated in a range of writings and conferences—so much so that Nagatomi Masatoshi, when he was teaching at Harvard, referred to Abe as “Mr. Sunyata.” Though at times his readers may have wanted Abe to revise or elaborate certain parts of his presentation of śūnyatā, I think we may actually have benefited from how he stuck with his discourse, for he provided us with a fairly fixed and consistent point of reference around which to organize our own thoughts, comparisons, and critiques.In terms of specifics, Abe advanced śūnyatā as the metaphysical and spiritual foundation of all religions, including monotheistic traditions, and as the optimal basis on which humanity could, while dealing with antireligious ideologies and interreligious conflict, help ground a new global community beyond nation-states. In “Kenotic God and Dynamic Sunyata,” probably his most widely read essay, he makes these and related arguments after examining the Christian notion of kenosis—divine self-emptying—as a fruitful point of comparison with śūnyatā. Along the way he echoes the Buddhist call for people to “empty” themselves and thereby break through karma, turn ignorance into wisdom, and deliver themselves beyond the realm of ordinary discriminating thought—including dualistic ethical reflection—and into the depth dimension of śūnyatā.In this engagement with... (shrink)

Qui pourrait pretendre encore aujourd'hui qu'il n'existe pas de philosophie hors de l'Occident La philosophie chinoise prend son envol aux alentours des VIe-IVe siecles avant Jesus- Christ, au moment ou l'humanite se trouve engagee dans la periode anale au cours de laquelle les anciennes conceptions du monde seront profondement bouleversees. Alors que la tradition philosophique occidentale a elabore sa metaphysique sur les bases d'une onto-theologie renvoyant autant a la revelation biblique qu'a l'ontologie positive parmenidienne, la Chine a analyse le reel (...) en termes d'interactions, de relations reciproques et de transformations continues ou les concepts sont definis sous un angle cosmologique. (shrink)

This volume reaches beyond the controversy surrounding the teaching and learning of evolution in the United States, specifically in regard to the culture, politics, and beliefs found in the Southeast. The editors argue that despite a deep history of conflict in the region surrounding evolution, there is a wealth of evolution research taking place—from biodiversity in species to cultural evolution and human development. In fact, scientists, educators, and researchers from around the United States have found their niche in the South, (...) where biodiversity is high, culture runs deep, and the pace is just a little bit slower. (shrink)

Originally published in 1972, Should Trees Have Standing? was a rallying point for the then burgeoning environmental movement, launching a worldwide debate on the basic nature of legal rights that reached the U.S. Supreme Court. Now, in the 35th anniversary edition of this remarkably influential book, Christopher D. Stone updates his original thesis and explores the impact his ideas have had on the courts, the academy, and society as a whole. At the heart of the book is an eminently (...) sensible, legally sound, and compelling argument that the environment should be granted legal rights. For the new edition, Stone explores a variety of recent cases and current events--and related topics such as climate change and protecting the oceans--providing a thoughtful survey of the past and an insightful glimpse at the future of the environmental movement. This enduring work continues to serve as the definitive statement as to why trees, oceans, animals, and the environment as a whole should be bestowed with legal rights, so that the voiceless elements in nature are protected for future generations. (shrink)

Cognitive neuroscience aspires to explain how the brain produces conscious states. Many people think this aspiration is threatened by the subjective nature of introspective reports, as well as by certain philosophical arguments. We propose that good neuroscientific explanations of conscious states can consolidate an interpretation of introspective reports, in spite of their subjective nature. This is because the relative quality of explanations can be evaluated on independent, methodological grounds. To illustrate, we review studies that suggest that aspects of the feeling (...) of being in control of one's bodily movement can be explained in terms of the complex and surprising way the brain predicts movement. This is a modest type of functional, contrastive explanation. Though we do not refute the threatening philosophical arguments, we show that they do not apply to this type of explanation. (shrink)

MutL family proteins contain an N‐terminal ATPase domain (NTD), an unstructured interdomain linker, and a C‐terminal domain (CTD), which mediates constitutive dimerization between subunits and often contains an endonuclease active site. Most MutL homologs direct strand‐specific DNA mismatch repair by cleaving the error‐containing daughter DNA strand. The strand cleavage reaction is poorly understood; however, the structure of the endonuclease active site is consistent with a two‐ or three‐metal ion cleavage mechanism. A motif required for this endonuclease activity is present in (...) the unstructured linker of Mlh1 and is conserved in all eukaryotic Mlh1 proteins, except those from metamonads, which also lack the almost absolutely conserved Mlh1 C‐terminal phenylalanine‐glutamate‐arginine‐cysteine (FERC) sequence. We hypothesize that the cysteine in the FERC sequence is autoinhibitory, as it sequesters the active site. We further hypothesize that the evolutionary co‐occurrence of the conserved linker motif with the FERC sequence indicates a functional interaction, possibly by linker motif‐mediated displacement of the inhibitory cysteine. This role is consistent with available data for interactions between the linker motif with DNA and the CTDs in the vicinity of the active site. (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 94 Heft: 1 Seiten: 234-275.

In lieu of an abstract, here is a brief excerpt of the content:BUDDHISM AND MIMETIC THEORY: A RESPONSE TO CHRISTOPHER IVES Leo D. Lefebure Fordham University ChristopherIves offers avery clearandthoughtful exploration ofthe relation between Dharma and Destruction. His discussion helps us to understand the historical relation between institutions and violence in various Buddhist traditions. His overview of the historical record is quite compelling, offering us an important counterpoint and corrective to the widespread images of Buddhist peacemakers in the (...) popular media. From the beginning, the Buddhist tradition has had a mixed record in its understanding and practice of the first moral precept, nonviolence. The encounter between Buddhist perspectives and mimetic theory poses interesting challenges for both partners to the discussion. Mimetic theory offers Buddhists an analysis ofthe construction ofdesire and the self that in many ways complements traditional Buddhist perspectives. It also offers a naming ofthe mechanisms of violence in the formation of societies that may be helpful for Buddhists' social analyses. Buddhism for its part offers mimetic theory a centuries-old tradition of reflection on the role of desire in the construction of an illusory self as well as a body of practical wisdom on non-violence that, even if it has not always been put into practice, challenges and instructs the human community today. The popular images of Buddhist peacemakers are, after all, deeply rooted in the early Buddhist tradition and powerfully represented by contemporary figures such as the Dalai Lama, Mahaghosananda (the Patriarch of Cambodian Buddhism and Thich Nhat Hanh (a Vietnamese Zen Buddhist leader who has been nominated for the Nobel Peace Prize). 176Leo D. Lefebure I approach this discussion not as a professional scholar of Buddhism but as a Christian theologian who has been involved in Buddhist-Christian dialogue and who is interested in both Buddhism and mimetic theory, as well as in the relations between these two trajectories today. One model for further discussion would be to take the historical data that Ives has set forth and then apply mimetic theory, asking to what degree mimetic theory can illumine the dynamics and developments of Buddhist history. Using Bernard Lonergan's image of the scissors, which Charles Heflingmentionedin his discussion inthis conference, this approach would cast Buddhism in the role of providing the lower blade of the scissors, the data to be understood, and mimetic theory would provide the upper blade of the scissors, the analytic concepts to understand the data and to make judgments and decisions. In this method, Buddhism would be relatively passive and mimetic theory would be more active. I am sure that there is ample material in Buddhist history that lends itselfto mimetic analysis (one can think ofthe traditional treatment ofthe so-called "outcasts" in Japanese society). One could, as James Alison noted in his opening address, go on endlessly, even obsessively applyingmimetic concepts to different areas of human experience. I am not sure this qualifies as true dialogue, however. It risks continuing the older Orientalist assumption that only Western concepts are capable of understanding Asia's experience and that Asians themselves have relatively little to contribute.1 For a true dialogue, the voices ofboth traditions must play a rather more active role. Both traditions can furnish material for both the upper and the lower blades of the scissors. In Lonergan's terminology, we aremovingbeyondinterpretation, which seeks understanding, and beyond history, which for Lonergan asks what is going forward in history, to the distinct functional specialization of dialectic (Lonergan 125?30). This discipline reflects upon the underlying values at work in historical processes and the assumptions behind these values. In this inquiry we ask about the status of differences of perspective: to what degree are they complementary and where are they contradictory? I would like to organize the discussion between Buddhist perspectives and mimetic theory around the three central points of mimetic theory, which René Girard himself has described as his three most important discoveries: (1) the mimetic construction of desire as the source of human identity, (2) the surrogate victim mechanism as the central dynamic of 1 On Orientalism, see Edward W. Said, Orientalism (New York: Vintage Books, 1979). A Response to Christopher Ives177 primal religion and culture, and (3) biblical revelation as the unique, unparalleled unmasking of the surrogate victim mechanism... (shrink)

Increasingly, voices in the growing neurodiversity movement are alleging that individuals who are neurologically divergent, such as those with conditions related to bipolar disorder, autism, schizophrenia, and depression, must struggle for their civil rights. This movement therefore raises questions of interest to scholars in the humanities and social sciences, as well as to concerned members of the general public. These questions have to do with such matters as the accessibility of knowledge about mental health; autonomy and community within the realm (...) of the mentally ill; and accommodation in civil society and its institutions. The contributors to Ethics and Neurodiversity explore these questions, and the traditional philosophical questions related to them. The authors pay special attention to the need to examine the policies and practices of institutions, such as higher education, social support, and healthcare. (shrink)

We have only limited awareness of the system by which we control our actions and this limited awareness does not seem to be concerned with the control of action. Awareness of choosing one action rather than another comes after the choice has been made, while awareness of initiating an action occurs before the movement has begun. These temporal differences bind together in consciousness the intention to act and the consequences of the action. This creates our sense of agency. Activity in (...) the anterior cingulate cortex and medial prefrontal cortex is associated with awareness of our own actions and also occurs when we think about the actions of others. I propose that the mechanism underlying awareness of how our own intentions lead to actions can also be used to represent the intentions that underlie the actions of others. This common system enables us to communicate mental states and thereby share our experiences. (shrink)

Environmental ethics has reached a certain level of maturity; further significant advances require reexamining its status within the larger realm of moral philosophy. It could aim to extend to nonhumans one of the familiar sets of principles subject to appropriate modifications; or it could seek to break away and put forward its own paradigm or paradigms. Selecting the proper course requires as the most immediate mission exploring the formal requirements of an ethical system. In general, are there constraints against bringing (...) our moral relations with different sorts of things under different mIes of govemance? In particular, how much independence can an environmental ethic (or ethics) aim to have? (shrink)

1 Boolean retrieval 1 2 The term vocabulary and postings lists 19 3 Dictionaries and tolerant retrieval 49 4 Index construction 67 5 Index compression 85 6 Scoring, term weighting and the vector space model 109 7 Computing scores in a complete search system 135 8 Evaluation in information retrieval 151 9 Relevance feedback and query expansion 177 10 XML retrieval 195 11 Probabilistic information retrieval 219 12 Language models for information retrieval 237 13 Text classification and Naive Bayes 253 (...) 14 Vector space classification 289 15 Support vector machines and machine learning on documents 319 16 Flat clustering 349 17 Hierarchical clustering 377 18 Matrix decompositions and latent semantic indexing 403 19 Web search basics 421 20 Web crawling and indexes 443 21 Link analysis 461.. (shrink)

Skyrms has pointed out differences between the results of rational choice theory and evolutionary game theory. This commentary argues that there is a great deal of agreement on the Nash Bargaining Solution, which maximizes the product of player payoffs, in both rational-choice-based and evolution-based theories of equilibrium selection. While evolutionary game theory has the potential to explain how we arrive at the behavioural rules that govern what we do, realistic models will require calibration through laboratory experiments. Indeed, experimental evidence strongly (...) supports the Nash Bargaining Solution. (shrink)

Punishment and democracy appear to exacerbate each other’s worst features. The institutions and moral intuitions used to punish those that break the law can hollow out civic participation, distort the electorate, and undermine core democratic values. Likewise, many have argued the decentralized character of democracy is a key, albeit indirect, cause of increasingly punitive public policies that are divorced from any reasonable penological purpose. Given the effects of electoral politics, many have called for the separation, or general insulation, of state (...) punishment from public influence. However, recent empirical work on punitive attitudes and institutional design has begun to chip away at this common sense. This article contextualizes and qualifies the various mechanisms of policy feedback and public opinion formation thought by political theorists to undermine democratic participation in penal institutions and makes a normative case that insulating the public from penal law actively sustains injustice. (shrink)

Probabilistic methods are providing new explanatory approaches to fundamental cognitive science questions of how humans structure, process and acquire language. This review examines probabilistic models defined over traditional symbolic structures. Language comprehension and production involve probabilistic inference in such models; and acquisition involves choosing the best model, given innate constraints and linguistic and other input. Probabilistic models can account for the learning and processing of language, while maintaining the sophistication of symbolic models. A recent burgeoning of theoretical developments and online (...) corpus creation has enabled large models to be tested, revealing probabilistic constraints in processing, undermining acquisition arguments based on a perceived poverty of the stimulus, and suggesting fruitful links with probabilistic theories of categorization and ambiguity resolution in perception. (shrink)

This paper presents the first use of a computational model of natural logic—a system of logical inference which operates over natural language—for textual inference. Most current approaches to the PAS- CAL RTE textual inference task achieve robustness by sacrificing semantic precision; while broadly effective, they are easily confounded by ubiquitous inferences involving monotonicity. At the other extreme, systems which rely on first-order logic and theorem proving are precise, but excessively brittle. This work aims at a middle way. Our system finds (...) a low-cost edit sequence which transforms the premise into the hypothesis; learns to classify entailment relations across atomic edits; and composes atomic entailments into a top-level entailment judgment. We provide the first reported results for any system on the FraCaS test suite. We also evaluate on RTE3 data, and show that hybridizing an existing RTE system with our natural logic system yields significant performance gains. (shrink)

This book argues that the othering and criminalization of Black people in times of crisis is part of the religious meaning of America that fuels the problem of mass incarceration. The author develops a religious interpretation of the significance of these images to America’s political economy the produces the very problems we punish as a society.

This book takes readers on a fascinating journey to the very heart of Tantra: its key teachings, foundational lineages, and transformative practices. Since the West's discovery of Tantra 100 years ago, there has been considerable fascination, speculation, and more than a little misinformation about this spiritual movement. Now, for the first time in the English language, Tantra Illuminated presents an accessible introduction to this sacred tradition that began 1,500 years ago, in the far north of India. The book uses translations (...) from primary Sanskrit sources, offers a profound look at spiritual practice, and reveals Tantra's rich history and powerful teachings. (shrink)

I wish to present a codi cation of syntactic approaches to dealing with ergative languages and argue for the correctness of one particular approach, which I will call the Inverse Grammatical Relations hypothesis.1 I presume familiarity with the term `ergativity', but, brie y, many languages have ergative case marking, such as Burushaski in (1), in contrast to the accusative case marking of Latin in (2). More generally, if we follow Dixon (1979) and use A to mark the agent-like argument of (...) a transitive verb, O to mark the patient-like argument of a transitive verb, and S to mark the single argument of an intransitive verb, then we can call ergative any subsystem of a language that groups S and O in contrast to A, as shown in (3). (shrink)

We propose a model of natural language inference which identifies valid inferences by their lexical and syntactic features, without full semantic interpretation. We extend past work in natural logic, which has focused on semantic containment and monotonicity, by incorporating both semantic exclusion and implicativity. Our model decomposes an inference problem into a sequence of atomic edits linking premise to hypothesis; predicts a lexical semantic relation for each edit; propagates these relations upward through a semantic composition tree according to properties of (...) intermediate nodes; and joins the resulting semantic relations across the edit sequence. A computational implementation of the model achieves 70% accuracy and 89% precision on the FraCaS test suite. Moreover, including this model as a component in an existing system yields significant performance gains on the Recognizing Textual Entailment challenge. (shrink)

The Quaestiones super Physica Aristotelis traditionally attributed to Iohannes Canonicus survive in over 35 manuscripts and at least 8 printings from 1475 to 1520. Yet historians have disagreed about the century, the place of origin, the name and the institutional position of the author. This brief paper combines old and new evidence proving that the text was authored by an Augustinian Canon Regular of the Cathedral of Tortosa named Francesc Marbres, a Catalan from Barcelona, while he was Master of Arts (...) at the University of Toulouse around 1330. (shrink)

This paper proposes a new architecture for textual inference in which finding a good alignment is separated from evaluating entailment. Current approaches to semantic inference in question answering and textual entailment have approximated the entailment problem as that of computing the best alignment of the hypothesis to the text, using a locally decomposable matching score. While this formulation is adequate for representing local (word-level) phenomena such as synonymy, it is incapable of representing global interactions, such as that between verb negation (...) and the addition/removal of qualifiers, which are often critical for determining entailment. We propose a pipelined approach where alignment is followed by a classification step, in which we extract features representing high-level characteristics of the entailment problem, and give the resulting feature vector to a statistical classifier trained on development data. (shrink)

Christopher Frith is a research professor at the Functional Imaging Laboratory of the Wellcome Department of Imaging Neuroscience at University College, London. He explores, experimentally, using the techniques of functional brain imaging, the relationship between human consciousness and the brain. His research focuses on questions pertaining to perception, attention, control of action, free will, and awareness of our own mental states and those of others. As the following discussion makes clear, Frith investigates brain systems involved in the choice of (...) one action over another and in the understanding of other people. Such investigations are aimed at understanding brain basis of autism and schizophrenia. In his widely cited study of schizophrenia, The Cognitive Neuropsychology of Schizophrenia , Frith argues that many of the positive symptoms of schizophrenia, such as delusions of control, auditory hallucinations, and thought insertion, involve problems of self-monitoring. Patients, in effect, lose track of their own intentions and mistakenly attribute agency for their own actions to someone else. Frith employs models of motor control, involving comparator mechanisms and efference copy, not only to explain delusions that involve movement, but also to develop a neurocognitive explanation of delusional cognition. (shrink)

Mechanisms of selective attention are vital for coherent perception and action. Recent advances in cognitive neuroscience have yielded key insights into the relationship between neural mechanisms of attention and eye movements, and the role of frontal and parietal brain regions as sources of attentional control. Here we explore the growing contribution of reversible neurodisruption techniques, including transcranial magnetic stimulation and microelectrode stimulation, to the cognitive neuroscience of spatial attention. These approaches permit unique causal inferences concerning the relationship between neural processes (...) and behaviour, and have revealed fundamental mechanisms of attention in the human and animal brain. We conclude by suggesting that further advances in the neuroscience of attention will be facilitated by the combination of neurodisruption techniques with established neuroimaging methods. (shrink)