The purpose of cognitive models is to make predictive simulations of human behaviour, but this is often done at the aggregate level. Cranford, Gonzalez, Aggarwal, Cooney, Tambe, and Lebiere show that they can automatically customize a model to a particular individual on‐the‐fly, and use it to make specific predictions about their next actions, in the context of a particular cybersecurity game.

In an increasingly data-driven age of medicine, do companies that offer genetic testing directly to patients represent an important part of personalising care, or a dangerous threat to privacy? Should we celebrate this new mechanism of patient involvement, or fear its implications?The Universities of Oxford and Cambridge addressed these issues in the 10th annual Medical Ethics Varsity Debate, through the motion: “This House Regrets the Rise of Direct-to-Consumer Genetic Testing”. This article summarises and extends key arguments made in the debate, (...) exploring the impacts of such genetic testing on both the individual patient and broader society, with special consideration as to whether companies can ever truly guarantee anonymity of genetic data. (shrink)

In an increasingly data-driven age of medicine, do companies that offer genetic testing directly to patients represent an important part of personalising care, or a dangerous threat to privacy? Should we celebrate this new mechanism of patient involvement, or fear its implications?The Universities of Oxford and Cambridge addressed these issues in the 10th annual Medical Ethics Varsity Debate, through the motion: “This House Regrets the Rise of Direct-to-Consumer Genetic Testing”. This article summarises and extends key arguments made in the debate, (...) exploring the impacts of such genetic testing on both the individual patient and broader society, with special consideration as to whether companies can ever truly guarantee anonymity of genetic data. (shrink)

O pensamento político-constitucional do Marquês de Caravelas -- Extratos de discursos parlamentares do Marquês de Caravelas.

This article attempts to present an X-ray of reactionary populism in power by describing how several ideological elements of Brazilian and international political culture that have gathered by the far rightwing movement led by Jair Bolsonaro. The authors hark back to the politological debate on right-wing populism and conclude with an analysis of bolsonarismo as “lulismo in reverse” [às avessas].

This work is an initial step toward developing a cognitive theory of cyber deception. While widely studied, the psychology of deception has largely focused on physical cues of deception. Given that present‐day communication among humans is largely electronic, we focus on the cyber domain where physical cues are unavailable and for which there is less psychological research. To improve cyber defense, researchers have used signaling theory to extended algorithms developed for the optimal allocation of limited defense resources by using deceptive (...) signals to trick the human mind. However, the algorithms are designed to protect against adversaries that make perfectly rational decisions. In behavioral experiments using an abstract cybersecurity game (i.e., Insider Attack Game), we examined human decision‐making when paired against the defense algorithm. We developed an instance‐based learning (IBL) model of an attacker using the Adaptive Control of Thought‐Rational (ACT‐R) cognitive architecture to investigate how humans make decisions under deception in cyber‐attack scenarios. Our results show that the defense algorithm is more effective at reducing the probability of attack and protecting assets when using deceptive signaling, compared to no signaling, but is less effective than predicted against a perfectly rational adversary. Also, the IBL model replicates human attack decisions accurately. The IBL model shows how human decisions arise from experience, and how memory retrieval dynamics can give rise to cognitive biases, such as confirmation bias. The implications of these findings are discussed in the perspective of informing theories of deception and designing more effective signaling schemes that consider human bounded rationality. (shrink)

Applied Christian Ethics addresses selected themes in Christian social ethics. Part one shows the roots of contributors in the realist school; part two focuses on different levels of the significance of economics for social justice; and part three deals with both existential experience and government policy in war and peace issues.

Este artículo pretende presentar una radiografía del populismo reaccionario en el poder, describiendo cómo diversos elementos ideológicos de la cultura política brasileña e internacional han sido reunidos por el movimiento político de extrema derecha liderado por Jair Bolsonaro. Los autores se retrotraen a la discusión politológica sobre el populismo de extrema derecha y concluyen por un análisis del bolsonarismo como “lulismo al revés” [às avessas].

Most people believe in an afterlife, but is such a belief warranted? While Newman did not specifically treat the doctrine of afterlife, his Grammar of Assent furnishes a trajectory that shows that Christians can believe in this doctrine with a warranted assent, precisely because the Church is a warranted belief.

It is a mark of arrogance to try to minister in a liturgical or ritual way to individuals of other religions. A hospital chaplain is not a generic brand, all-purpose religious figure capable of fulfilling the religious needs of any. A chaplain should not try to fill in for specific religious ministers, but rather, he should see himself as a human companion to those who need human love and care. In doing this, he can surely be motivated, informed, and sustained (...) by his inner, spiritual life, but should not see himself as replacing the patient's own religious pastor. Excellent examples of how to carry out pastoral duties in pluralist communities come from two contemporary Christians: Mother Theresa and Father Porphyrios. Both of whom remained non-judgmental toward those for whom they cared, while maintaining a strict view of the historical teachings of Christianity and obedience to them. (shrink)

Parental mental disorders increase the risk for insecure attachment in children. However, the quality of caregiver–infant interaction plays a key role in the development of infant attachment. Dyadic interaction is frequently investigated via global scales which are too rough to uncover micro-temporal mechanisms. Prior research found that the latency to reparation of uncoordinated dyadic states is associated with infant behavioral and neuroendocrine regulation. We investigated the hypothesis that this interactive mechanism is critical in predicting secure vs. insecure attachment quality in (...) infancy. We also assessed the predictive quality of infant attachment regarding neuroendocrine reactivity later in childhood. A subsample of N = 58 dyads from a larger study were analyzed. At 3–8 months postpartum, maternal anxiety disorders were diagnosed via a structured clinical interview as well as dyadic interaction during the Face-to-Face-Still-Face was observed and coded on a micro-temporal scale. Infant attachment quality was assessed with the strange situation paradigm at 12–24 months of age. In an overlapping subsample of N = 39, we assessed child cortisol reactivity at 5 to 6 years of age. Generalized linear modeling revealed that longer latencies to interactive reparation during the reunion episode of the FFSF as well as maternal diagnosis at 3–8 months of age predict insecure attachment in children aged 12–24 months. Cox regressions demonstrated that dyads with infants who developed insecure attachment at 12–24 months of age were 48% less likely to achieve an interactive reparation at 3–8 months of age. Mixed models revealed that compared to securely attached children, children who had developed an insecure attachment at 12–24 months of age had an increased cortisol reactivity at 5 to 6 years of age during free play. The results confirm the hypothesis that the development of attachment is affected by experienced micro-temporal interactive patterns besides diagnostic categories. They also showed that infants of mothers with postpartum anxiety disorders have a more than fivefold increased risk of developing an insecure attachment than the infants of the control group. Moreover, results imply that these patterns may influence neurohormonal regulation even in preschool aged children. (shrink)

The author attempts to go beyond the study of the history of Islamic philosophy to the larger theme of religious dialogue between Christians and Muslims. He explores first some of the conditions that are required for any successful Christian-Muslim conversation. Next, he turns to some of the central issues specific to dialogue between Christians and Muslims. In addressing these themes he points to resources that are particularly useful to those trying to teach introductory courses on this complex matter, and (...) to give students an inkling of where they might look for further training to embark upon more advanced types of dialogue. In conclusion, the author returns to his starting point and considers various levels at which dialogue can be begun, even at an elementary stage. (shrink)

Kant, Fichte, and the Legacy of Transcendental Idealism contains ten new essays by leading and rising scholars from the United States, Europe, and Asia who explore the historical development and conceptual contours of Kantian and post-Kantian philosophy.

A thorough examination of many aspects of morality through the lens of Christianity, this book, originally published in 1939, is philosophical in its approach to assessing religion. It compares moral traditions of many world religions and describes their changes over time as well. Written accessibly, this is a fascinating outlay of moral theology.

In studies of early Christian thought, 'philosophy' is often a synonym for 'Platonism', or at most for 'Platonism and Stoicism'. Nevertheless, it was Aristotle who, from the sixth century AD to the Italian Renaissance, was the dominant Greek voice in Christian, Muslim and Jewish philosophy. Aristotle and Early Christian Thoughtis the first book in English to give a synoptic account of the slow appropriation of Aristotelian thought in the Christian world from the second to the sixth (...) century. Concentrating on the great theological topics - creation, the soul, the Trinity, and Christology - it makes full use of modern scholarship on the Peripatetic tradition after Aristotle, explaining the significance of Neoplatonism as a mediator of Aristotelian logic. While stressing the fidelity of Christian thinkers to biblical presuppositions which were not shared by the Greek schools, it also describes their attempts to overcome the pagan objections to biblical teachings by a consistent use of Aristotelian principles, and it follows their application of these principles to matters which lay outside the purview of Aristotle himself. This volume offers a valuable study not only for students of Christian theology in its formative years, but also for anyone seeking an introduction to the thought of Aristotle and its developments in Late Antiquity. by a consistent use of Aristotelian principles, and it follows their application of these principles to matters which lay outside the purview of Aristotle himself. This volume offers a valuable study not only for students of Christian theology in its formative years, but also for anyone seeking an introduction to the thought of Aristotle and its developments in Late Antiquity. (shrink)

Kant is widely acknowledged as the greatest philosopher of modern times. He undertook his famous critical turn to save human freedom and morality from the challenge of determinism and materialism. Intertwined with his metaphysical interests, however, he also had theological commitments, which have received insufficient attention. He believed that man is a fallen creature and in need of ‘redemption’. He intended to provide a fortress protecting religious faith from the failure of rationalist metaphysics, from the atheistic strands of the Enlightenment, (...) from the new mathematical science of nature, and from the dilemmas of Christian theology itself. Kant was an epistemologist, a philosopher of mind, a metaphysician of experience, an ethicist and a philosopher of religion. But all this was sustained by his religious faith. This book aims to recover the focal point and inner contradictions of his thought, the ‘secret thorn’ of his metaphysics. It first locates Kant in the tradition of reflection on the human weakness from Luther to Hume, and then engages in a critical, but charitable, manner with Kant’s entire pre-critical work, including his posthumous fragments. Special attention is given to The Only Possible Ground, one of the most difficult, interesting and underestimated of Kant’s works. The book takes its cue from an older approach to Kant, but also engages with recent Anglophone and continental scholarship, and deploys modern analytical tools to make sense of Kant. What emerges is an innovative and thought-provoking interpretation of Kant’s metaphysics, set against the background of forgotten religious aspects of European philosophy. (shrink)

In this collection of writings drawn from Jonathan Edwards’s essays and topical notebooks, the great American theologian deals with key Christian doctrines including the Trinity, grace, and faith. The volume includes long-established pieces in the Edwards canon, newly reedited from the original manuscripts, as well as documents that have never before been published and that in some cases reveal new aspects of his theology.

A thorough examination of many aspects of morality through the lens of Christianity, this book, originally published in 1939, is philosophical in its approach to assessing religion. It compares moral traditions of many world religions and describes their changes over time as well. Written accessibly, this is a fascinating outlay of moral theology.

Christianity is a coherent religion. It never asks the heart to trust values which the reason is obliged to discard as contradictory. No value commitment is completely satisfying until the complete man is satisfied. --from the preface.

Political and social commentators regularly bemoan the decline of morality in the modern world. They claim that the norms and values that held society together in the past are rapidly eroding, to be replaced by permissiveness and empty hedonism. But as Edward Rubin demonstrates in this powerful account of moral transformations, these prophets of doom are missing the point. Morality is not diminishing; instead, a new morality, centered on an ethos of human self-fulfillment, is arising to replace the old (...) one. As Rubin explains, changes in morality have gone hand in hand with changes in the prevailing mode of governance throughout the course of Western history. During the Early Middle Ages, a moral system based on honor gradually developed. In a dangerous world where state power was declining, people relied on bonds of personal loyalty that were secured by generosity to their followers and violence against their enemies. That moral order, exemplified in the early feudal system and in sagas like The Song of Roland, The Song of the Cid, and the Arthurian legends has faded, but its remnants exist today in criminal organizations like the Mafia and in the rap music of the urban ghettos. When state power began to revive in the High Middle Ages through the efforts of the European monarchies, and Christianity became more institutionally effective and more spiritually intense, a new morality emerged. Described by Rubin as the morality of higher purposes, it demanded that people devote their personal efforts to achieving salvation and their social efforts to serving the emerging nation-states. It insisted on social hierarchy, confined women to subordinate roles, restricted sex to procreation, centered child-rearing on moral inculcation, and countenanced slavery and the marriage of pre-teenage girls to older men. Our modern era, which began in the late 18th century, has seen the gradual erosion of this morality of higher purposes and the rise of a new morality of self-fulfillment, one that encourages individuals to pursue the most meaningful and rewarding life-path. Far from being permissive or a moral abdication, it demands that people respect each other's choices, that sex be mutually enjoyable, that public positions be allocated according to merit, and that society provide all its members with their minimum needs so that they have the opportunity to fulfill themselves. Where people once served the state, the state now functions to serve the people. The clash between this ascending morality and the declining morality of higher purposes is the primary driver of contemporary political and cultural conflict. A sweeping, big-idea book in the vein of Francis Fukuyama's The End of History, Charles Taylor's The Secular Age, and Richard Sennett's The Fall of Public Man, Edward Rubin's new volume promises to reshape our understanding of morality, its relationship to government, and its role in shaping the emerging world of High Modernity. (shrink)

Pharmaceutical memory modification is the use of a drug to dampen, or eliminate completely, memories of traumatic experience. While standard therapeutic treatments, even those including intense pharmaceuticals, can potentially offer individual biomedical healing, they are missing an essential perspective offered by Christian bioethics: re/incorporation of individuals and traumatic memories into communities that confront and reinterpret suffering. This paper is specifically grounded in Christian ethics, engaging womanist understandings of Incarnational, embodied personhood, and Johann Baptist Metz’s “dangerous memory.” It develops (...) an ethical framework of Christian “enfleshed counter-memory” that responds to the specific challenge of pharmaceutical memory modification, and traumatic experience generally. (shrink)

For a serious book of philosophy, where better to begin to canvass various philosophical concepts and arguments than in relation to what is so familiar to every one of us –– the fact that we all have many and varied beliefs. The book is an introduction of philosophy, indeed intended as an introductory textbook. The author, as he wrote it, had both the teacher and the student in mind. He hopes it will prove a worthy contribution in the college, seminary (...) and university classroom, both interesting and serious. As well as thirteen clearly written chapters introducing the various topics, it is also provided with helpful summaries, tutorials, and work sheets. In considering belief we raise raises many of the central problems philosophers have discussed: knowledge, truth, justification, rationality, meaning, explanation, self deception, interpretation, reality, cause and effect, personal identity, theories, laws, hypotheses, the self, survival, God. Since belief is a universal phenomenon, it has unfortunately become common to understand the unqualified term ‘believer’ of the religious person. It seems strange to ask the question, ‘Are you a believer?’ outside the religious context. But we do when we are thinking of a particular theory or ideology or political attitude. We sometimes want to know whether she is ‘one of us!’ The author sometimes finds it convenient to illustrate his exposition by referring to religious beliefs. One does not have to be a religious believer to see that it is relevant and indeed interesting to do so. The history of philosophy provides many classical examples of such discussion. The book is of wide general interest. As well as doing service in the classroom, it will also prove its worth within other contexts. It will serve the aims of serious discussion groups, as well as providing a basis for regular and earnest individual study. We hope also that it will find a place with inquiring people of religious faith. (shrink)

This is a ground-breaking study of the consequences of a central problem in Aristotle's Metaphysics in the interpretation given to it by Islamic and Christian Aristotelian philosophers: the relationship between individuals as individuals, and individuals as instances of a universal. Father Booth begins from an examination of the factors causing the aporia in the centre of Aristotle's ontology, going on to elaborate the way in which it occurred sometimes with confused reactions among the Greek, Syrian and Arab commentators, and (...) to note in particular the modifications to the weighting of elements in Aristotle's ontological figures (differing in detail, but in tendency the same) when his ontology was brought into the union with Platonist and other thought conventionally known as `Neoplatonism'. The discussion culminates in two chapters on the different reconciliations of the radical Aristotelian and the Neoplatonist traditions, proposed by Albertus Magnus and Thomas Aquinas, in which the factors in the aporia have a key importance. (shrink)

Today's conflicts between religions are grounded largely in historical injustices and grievances but partly in serious conceptual disagreements. This essay agrees with Miroslav Volf that a nontritheistic Christian account of the Trinity is highly desirable. Three traditional models of the Trinity are examined. In their pure, unmixed form, two of them should logically be acceptable to Jews, Muslims, and strict monotheists who regard Christianity as inherently tritheistic, despite lip service to one God. In the social model, three distinct self-aware (...) subjects are unified by being in perfect harmony with each other. Despite Volf's best defense of this, to conceive of three gods, this is how one would go about it. In the psychological model, one divine subject has three psychological capacities—memory, understanding, and will. In the functional model, one subject relates to the world in three different ways—as creator, redeemer, and companion. These two are genuinely monotheistic. Finally, a monotheistic account of the unity of Jesus with God is proposed for consideration. (shrink)

This book surveys the major thinking about Christian ethics as found in books published or distributed in the United States from the mid-sixties to the end of the seventies. In the first half of the book, Professor Long updates the analysis he first expounded in 1967 in his widely praised study, A Survey of Christian Ethics. Part one examines the literature dealing with moral reasoning, thinking about laws and codes, and ethics done in terms of situations and relationships. (...) Part two examines published work that stress the importance of institutions, politics in operational terms, and efforts to think of Christian fidelity as expressed in special communities outside or opposed to the civic mainstream. In part three Professor Long examines works concerned with the nature and function of the moral agent, covering such topics as attention to virtue and character, the nature and role of conscience, and thinking about the implications of moral development theory. Part four describes three new frameworks for doing ethics that have been developed during the last fifteen years: vocational ethics and policy studies; liberation theology; and comparative religious ethics. (shrink)