Gödel interpreted Heyting arithmetic HA in a “logic-free” fragment T 0 of his theory T of primitive recursive functionals of finite types by his famous Dialectica-translation D . This works because the logic of HA is extremely simple. If the logic of the interpreted system is different—in particular more complicated—, it forces us to look for different and more complicated functional translations. We discuss the arising logical problems for arithmetical and set theoretical systems from HA to CZF . We want (...) to test the thesis: While the functionals take care of the proof theoretic strength of the interpreted system, it is the functional translation that has to cope with the logical complexities of the system. (shrink)

Two priming experiments demonstrated exogenous attentional persistence to the fundamental auditory dimensions of frequency (Experiment 1) and time (Experiment 2). In a divided-attention task, participants responded to an independent dimension, the identification of three-tone sequence patterns, for both prime and probe stimuli. The stimuli were specifically designed to parallel the local–global hierarchical letter stimuli of [Navon D. (1977). Forest before trees: The precedence of global features in visual perception. Cognitive Psychology, 9, 353–383] and the task was designed to parallel subsequent (...) work in visual attention using Navon stimuli [Robertson, L. C. (1996). Attentional persistence for features of hierarchical patterns. Journal of Experimental Psychology: General, 125, 227–249; Ward, L. M. (1982). Determinants of attention to local and global features of visual forms. Journal of Experimental Psychology: Human Perception and Performance, 8, 562–581]. The results are discussed in terms of previous work in auditory attention and previous approaches to auditory local–global processing. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Salmanticenses, On the Motive of the Incarnation by Dylan SchraderJustus HunterThe Salmanticenses, On the Motive of the Incarnation, trans. Dylan Schrader. Early Modern Catholic Sources 1. Washington, D.C.: The Catholic University of America Press, 2019. Pp. xlix + 203. $65.00. ISBN: 978-0-813-23179-2. This is the first volume in the much-anticipated Early Modern Catholic Sources Series edited by Ulrich Lehner and Trent Pomplun. Fr. Dylan Schrader has done (...) an admirable job, in quality of translation and notes, as well as in offering a concise yet robust historical introduction to the argument of the text. This is a seminal text on a topic of perennial interest, from a period of time too often neglected in contemporary theological discourse in general, and on the motive for the incarnation in particular. The translation spans the four dubia of the second disputatio (de motivo incarnationis) of tractatus 21 (de incarnatione) of the famous Cursus theologicus of the Discalced Carmelites of the College of San Elias at the University of Salamanca (the Salmanticenses). The Cursus itself occupied the Salmanticenses for nearly a century; the first volume was published in 1631, and the final in 1712. Tractatus 21 was produced by Juan de la Anunciación and published in 1687. It was reprinted in an editio nova, correcta in 1878, though Schrader tells us there are no substantial differences between the original and the new editions with respect to tract. 21, d. 2 (xiii).Schrader's translation is preceded by a 40-page introduction, including a brief synopsis of the historical origins of the text, an overview of the history of debates over the motive for the incarnation from its origins in Anselm's Cur Deus homo? down to the present, and notes on the translation. The extended history of debates is especially notable. Schrader covers the standard terrain accurately and efficiently (perhaps too efficiently with respect to the Summa Halensis), leading up to the seminal figures of Thomas Aquinas and John Duns Scotus. Most valuable, however, is Schrader's narration of the subsequent history of the debates over the motive for the incarnation. [End Page 241]Schrader's introduction is a welcome alternative to Juniper Carol's Why Jesus Christ? (Trinity Communications, 1987). Carol's study is a remarkably comprehensive analysis of the entire history of debates over the motive for the incarnation. While Carol is unparalleled in his analysis of the issues at stake, key conceptual developments, and the sheer volume of texts considered, his analysis tends to be shaped by his constructive arguments for the Scotist position, and the book struggles at times with the task of sorting hundreds of figures into Carol's typology. Schrader, in his even-handedness and concision, has produced a superb primer on the history of the same debates. It is a much crisper, briefer, and descriptive account of major moments in the debates over the reason for the incarnation between the High Middle Ages and the twentieth century, the standard periods treated by contemporary theologians. He shows the important contributions of familiar figures like Cajetan, Molina, and Suarez, but also the significance of lesser known (usually Franciscan) theologians like Juan de Rada and Francesco Lychetus. The introduction is both a helpful historical background for the translation that follows, in which the Salmanticenses develop several important "mitigated" Thomistic themes (e.g. Capreolus's distinction between the finis cuius gratia and the finis cui), as well as an instructive historical overview of the history of the question itself. Schrader extends beyond the Salmanticenses into the present, showing both important subsequent developments of the Salmanticenses arguments in figures like Billuart and Gotti, as well as transitions in emphasis and approach with figures like Scheeben and Barth. The result is a clear sense that there are many arguments awaiting recovery and reconsideration, and Schrader offers helpful direction to those who would pursue them. He has already pursued some of them, especially in conversation with modern theologians Karl Rahner and Hans Urs von Balthasar, in his constructive A Thomistic Christocentrism: Recovering the Carmelites of Salamanca on the Logic of the Incarnation (The Catholic University of America Press, 2021). Regarding the translation itself... (shrink)

The current work investigated whether differences in phonological overlap between the past- and present-tense forms of regular and irregular verbs can account for the graded neurophysiological effects of verb regularity observed in past-tense priming designs. Event-related potentials were recorded from 16 healthy participants who performed a lexical-decision task in which past-tense primes immediately preceded present-tense targets. To minimize intra-modal phonological priming effects, cross-modal presentation between auditory primes and visual targets was employed, and results were compared to a companion intra-modal auditory (...) study (Justus, T., Larsen, J., de Mornay Davies, P., Swick, D. (2008). Interpreting dissociations between regular and irregular past-tense morphology: evidence from event-related potentials. Cognitive, Affective, Behavioral Neuroscience, 8, 178–194.). For both regular and irregular verbs, faster response times and reduced N400 components were observed for present-tense forms when primed by the corresponding past-tense forms. Although behavioral facilitation was observed with a pseudopast phonological control condition, neither this condition nor an orthographic-phonological control produced significant N400 priming effects. Instead, these two types of priming were associated with a post-lexical anterior negativity (PLAN). Results are discussed with regard to dual- and single-system theories of inflectional morphology, as well as intra- and cross-modal prelexical priming. (shrink)

La Constance est le seul traité philosophique de Juste Lipse. La constance y est comprise comme endurance face aux malheurs publics, fondée sur une théorie métaphysique de la nécessité de l'ordre du monde crée par un dieu bon et provident. Il s'agit d'une oeuvre majeure du courant néostoïcien.

On oppose souvent politique constitutionnelle et politique normale, parce que la première implique des délibérations en matière de principes et débouche sur un consensus normatif, tandis que la seconde se caractérise par un marchandage intéressé et aboutit à un compromis. Nous critiquons cette position pour deux raisons. Nous soutenons d’abord que ce que Rawls a appelé les « fardeaux du jugement » signifie que, même sur les questions de principe, il peut exister quantité de points de vue raisonnables, tous n’étant (...) pas totalement compatibles avec les autres. Nous considérons ensuite que le marchandage et les compromis propres à la politique normale subissent bien des attirances normatives et sont souvent fort bien adaptés pour résoudre des désaccords de principe. Nous illustrons notre position par un examen détaillé de la Convention qui a élaboré la Charte européenne des droits fondamentaux. (shrink)

This paper focuses on chronology, structure and purpose of Dirck Canter’s edition of comic fragmentary poets, Aristophanes and Menander in mss. Par. suppl. gr. 1013 and D’Orville 123. It studies the history of the texts and offers unpublished conjectures of Dirck Canter and Joseph Justus Scaliger to the text of the comic poets and Machon’s “Chreiai”.

En identifiant l'âme du monde avec le feu et celui-ci avec Dieu, la représentation stoïcienne du monde comme grand animal doué d'intelligence et de sensibilité pose de graves problèmes à un chrétien, comme le souligne l'interlocuteur du dialogue de la Physiologia Stoicorum de Juste Lipse. Quelle est la position de Lipse par rapport à la question, largement débattue au xvie siècle, de l'animation des astres ? On évoque les conceptions de Scaliger, Patrizi et Kepler, et on montre que c'est très (...) vraisemblablement Giordano Bruno que Lipse indique sous la forme anonyme «quidam nostro aevo», pour se démarquer de ses positions. Même si la cosmologie de Lipse n'est pas héliocentrique, elle a l'avantage d'expliquer le mouvement des astres sans référence à leur âme et sur la base de considérations purement physiques. By identifying the soul of the world with fire and the latter with God, the Stoic representation of the world as a great animal blessed with intelligence and sensitivity raises serious problems for a Christian, as emphasized by the interlocutor of the dialogue Physiologia Stoicorum of Justus Lipsius. What position does Lipsius take regarding the question (widely discussed in the sixteenth century) of the life of the stars? After having called to mind the concepts of Scaliger, Patrizi and Kepler, we will see that it is quite likely Giordano Bruno to whom Lipsius refers anonymously as «quidam nostro aevo» to distance himself from his positions. Even if the cosmology of Lipsus is not heliocentric, it has the advantage of explaining the movement of the stars without reference to their soul and on the basis of purely physical considerations. (shrink)

This case is about a study of burn patients that included a request to the IRB for a waiver of consent for perianal specimen collection–a request which ultimately was not approved by a reviewing IR...

We thank the commentators for their thoughtful responses to our article.1 Due to space constraints, we will confine our discussion to just three key issues. The first issue relates to the central ethical conundrum for clinicians working with young people like Phoenix: namely, how to respect, value and defer to a person’s own account of their identity and what is needed for their well-being, while staying open to the possibility that such an account may reflect a work in progress. This (...) conundrum thus relates both to what will be beneficial for that person and what constitutes respecting their autonomy, and clinicians must dwell on these questions when deciding what forms of medical intervention to offer. D’Angelo,2 Lemma3 and Wren4 highlight the importance of considering Phoenix as a ‘whole person in context’ 2 prior to initiating treatment or care. In this way, they advocate for a process of ‘therapeutic exploration’,4 which includes taking sufficient time to explore Phoenix’s personhood with them so as to support them in achieving an ‘authentic self-discovery’.2 We agree with these authors that identity development is a complex, life-long process that is influenced by biological, psychosocial and relational aspects, all of which may contribute to an individual’s desire to pursue gender-affirming interventions. To explore the various factors—both conscious and unconscious—that might be motivating Phoenix’s decision to pursue ongoing puberty suppression, D’Angelo,2 Lemma3 and Wren4 describe a comprehensive psychological approach to working with transgender and gender diverse individuals and propose questions to guide such discussions. Consistent with this approach, we stipulated that Phoenix had undergone regular psychological counselling and that the psychologist had judged that ‘Phoenix’s distress is significant and enduring…not a symptom …. (shrink)

What model of knowledge does Plato's Socrates use? In this book, Nicholas D. Smith argues that it is akin to knowledge of a craft which is acquired by degrees, rather than straightforward knowledge of facts. He contends that a failure to recognize and identify this model, and attempts to ground ethical success in contemporary accounts of propositional or informational knowledge, have led to distortions of Socrates' philosophical mission to improve himself and others in the domain of practical ethics. He shows (...) that the model of craft-knowledge makes sense of a number of issues scholars have struggled to understand, and makes a case for attributing to Socrates a very sophisticated and plausible view of the improvability of the human condition. (shrink)

En identifiant l’âme du monde avec le feu et celui-ci avec Dieu, la représentation stoïcienne du monde comme grand animal doué d’intelligence et de sensibilité pose de graves problèmes à un chrétien, comme le souligne l’interlocuteur du dialogue de la Physiologia Stoicorum de Juste Lipse. Quelle est la position de Lipse par rapport à la question, largement débattue au xvie siècle, de l’animation des astres? On évoque les conceptions de Scaliger, Patrizi et Kepler, et on montre que c’est très vraisemblablement (...) Giordano Bruno que Lipse indique sous la forme anonyme « quidam nostro aevo », pour se démarquer de ses positions. Même si la cosmologie de Lipse n’est pas héliocentrique, elle a l’avantage d’expliquer le mouvement des astres sans référence à leur âme et sur la base de considérations purement physiques.By identifying the soul of the world with fire and the latter with God, the Stoic representation of the world as a great animal blessed with intelligence and sensitivity raises serious problems for a Christian, as emphasized by the interlocutor of the dialogue Physiologia Stoicorum of Justus Lipsius. What position does Lipsius take regarding the question of the life of the stars? After having called to mind the concepts of Scaliger, Patrizi and Kepler, we will see that it is quite likely Giordano Bruno to whom Lipsius refers anonymously as « quidam nostro aevo » to distance himself from his positions. Even if the cosmology of Lipsus is not heliocentric, it has the advantage of explaining the movement of the stars without reference to their soul and on the basis of purely physical considerations. (shrink)

Substance and the Fundamentality of the Familiar explicates and defends a novel neo-Aristotelian account of the structure of material objects. While there have been numerous treatments of properties, laws, causation, and modality in the neo-Aristotelian metaphysics literature, this book is one of the first full-length treatments of wholes and their parts. Another aim of the book is to further develop the newly revived area concerning the question of fundamental mereology, the question of whether wholes are metaphysically prior to their parts (...) or vice versa. Inman develops a fundamental mereology with a grounding-based conception of the structure and unity of substances at its core, what he calls substantial priority, one that distinctively allows for the fundamentality of ordinary, medium-sized composite objects. He offers both empirical and philosophical considerations against the view that the parts of every composite object are metaphysically prior, in particular the view that ascribes ontological pride of place to the smallest microphysical parts of composite objects, which currently dominates debates in metaphysics, philosophy of science, and philosophy of mind. Ultimately, he demonstrates that substantial priority is well-motivated in virtue of its offering a unified solution to a host of metaphysical problems involving material objects. (shrink)

ABSTRACT:Psychedelics, including psilocybin, and other consciousness-altering compounds such as 3,4-methylenedioxymethamphetamine (MDMA), currently are being scientifically investigated for their potential therapeutic uses, with a primary focus on measurable outcomes: for example, alleviation of symptoms or increases in self-reported well-being. Accordingly, much recent discussion about the possible value of these substances has turned on estimates of the magnitude and duration of persisting positive effects in comparison to harms. However, many have described the value of a psychedelic experience with little or no reference (...) to such therapeutic benefits, instead seeming to find the experience valuable in its own right. How can we make sense of such testimony? Could a psychedelic experience be valuable even if there were no persisting beneficial effects? If so, how? Using the concept of psychological richness, combined with insights from the philosophy of aesthetics and the enhancement literature, this essay explores potential sources of value in the acute subjective experience, apart from the value derived from persisting beneficial effects. (shrink)

Metaphysicians of various stripes claim that a single object can have more than one exact location in space or time – e.g. endurantists claim that an object persists by being ‘all there’ at different moments in time. Antony Eagle has developed a formal theory of location which is prima facie consistent with multi-location, but Damiano Costa and Claudio Calosi argue that the theory is unattractive to multi-location theorists on other grounds. I examine their charge that Eagle’s theory won’t allow an (...) endurantist to account for certain cases of mereological change. I argue that the charge sticks, but not for the reasons Costa and Calosi think. Along the way, I explore an issue which is underexplored in their paper, namely, how an endurantist might modify Eagle’s theory to incorporate a parthood relation which obtains, not absolutely, but only relative to times. (shrink)

Journal of Social Philosophy, EarlyView.

Using Canada as a case study, this article argues that regulating biotechnology and nanotechnology is made unnecessarily complex and inherently unstable because of a failure to consult the public early and of-ten enough. Furthermore, it is argued that future regulators (and promoters) of nanotechnology may learn valuable lessons from the mistakes made in regulating biotechnology.

Variability in the emotion regulation (ER) strategies one uses throughout daily life has been suggested to reflect adaptive ER ability and to act as a protective factor in mental health. Moreover, psychological inflexibility and persistent negative affect (or affective inertia) are key features of depression and other forms of mental illness and are often further exacerbated by rigid or overly passive regulatory behaviours. The current study investigated the hypothesis that ER variability might serve as a protective factor against depressive symptoms (...) and affective inertia. Using experience-sampling (N = 213), we tested whether two indictors of ER variability (between- and within-strategy SDs) were related to depressive symptoms and affective inertia. We found that people with higher between-strategy variability and within-strategy variability (specifically for reappraisal and distraction) reported fewer depressive symptoms. Both within- and between-strategy variability were negatively related to negative affective inertia. Between-strategy variability and negative affective inertia had unique effects on depression, when used as simultaneous predictors. Altogether, this study provides further evidence for the utility of ER as a factor buffering against depressive symptoms and particularly for the use of variable ER strategies. (shrink)

Boundary extension is a memory phenomenon in which an individual reports seeing more of a scene than they actually did. We provide the first examination of boundary extension in individuals diagnosed with depression, hypothesising that an overemphasis on pre-existing schema may enhance boundary extension effects on emotional photographs. The relationship between boundary extension and overgeneralisation in autobiographical memory was also explored. Individuals with (n = 42) and without (n = 41) Major Depressive Disorder completed a camera paradigm task utilising positive, (...) negative, and neutral stimuli. Across all participants, positive (d = 0.37) and negative (d = 0.66) stimuli were extended more than neutral stimuli. This effect did not differ between depressed and never-depressed participants. Across all participants, images containing objects were extended more than images containing faces. An association was also evident between extension effects in memory for perceptual space and extensions of autobiographical memory across time. (shrink)

Classifying different meditation techniques is essential for the progress of meditation research, as this will enable discerning which effects are associated with which techniques, in addition to supporting the development of increasingly effective and efficient meditation-based training programs and clinical interventions. However, both the task of defining meditation itself, as well as defining specific techniques, faces many fundamental challenges. Here we describe problems involved in this endeavor and suggest an integrated model for defining meditation. For classifying different meditation techniques, we (...) draw on classical, contemporary, and holistic systems of classification. We analyze different techniques and propose that all meditation techniques are based on a specific set of activities, that is: focusing, releasing, imagining, and moving in relation to an object of meditation, including fields of experience. Meditative activities can be combined and unified in the activities of observing, producing, and being aware. All meditative activities are unified in awareness of awareness. Defining specific meditation techniques may be done by specifying which activities and objects are involved. The advantage of our approach is that it can potentially account for the inner workings of all current systems of classification and hence it lays the foundation for formulating an overarching system of meditation that can guide future research and practice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Mystery of Sacramentality:Christ, the Church, and the Seven SacramentsCharles JournetTranslated by Aaron D. Henderson, with Introduction and NoteOriginally: Charles Journet, "Le Mystère de la sacramentalité: Le Christ, l'Église, les sept sacrements," Nova et Vetera 49 (1974): 161–214.Translator's IntroductionThe thought of Charles Cardinal Journet, venerable founder of the present journal and unparalleled twentieth-century master of Thomistic ecclesiology, merits a wider reception and a more ardent love.1 Not a few (...) have recognized this of late, producing articles and books dedicated to explicating his teaching.2 Nevertheless, much remains to be done to ensure that English speakers have fuller access to Journet's corpus. For instance, only the first [End Page 611] volume of L'Église du Verbe incarné,3 his magnum opus, has been translated into English.4 It is with this in mind that we set out to translate the article below. And it is no meager article that is reproduced below (though such a work is foreign to Journet), but one of considerable substance and importance. After all, it is a wonderful (and wonderfully extensive) expression of his post-conciliar Christology, ecclesiology, and sacramental theology. Indeed, written in 1974, but one year before his death, this article represents the mature fruit of many years of contemplation and prayer.With respect to his ecclesiology, Journet was influenced by the Second Vatican Council, in which he participated after his elevation to the episcopacy and cardinalate. As an example of this influence, an influence evident in the article below, the conciliar documents speak in several places of the sacramentality of the Church.5 The Church is, in Christ, a sacrament, "a sign and instrument both of a very closely knit union with God and of the [End Page 612] unity of the whole human race."6 Describing the Church as a sacrament is part of the Council's effort to unfold for the Catholic faithful and for the whole world the Church's inner nature and universal mission. Following the teaching of the Council, therefore, Journet includes the Church herself, in her being and action, in "the mystery of sacramentality."7But the mystery of sacramentality includes more than the Church. Indeed, there is a respect in which the entire economy of salvation is sacramental. Furthermore, the Church is a sacrament (a sign and instrument) only in a derived sense, in a way wholly dependent on her divine Spouse and Head. It is for this reason that Journet refers to Christ as "the sacrament of the divine life in its source" and to the Church as "the sacrament of the divine life communicated." Both Christ and the Church, then, are sacraments, but not in precisely the same manner. As Journet puts it, "Now, to which of these two is the Second Vatican Council's definition, 'universal sacrament of salvation,' suited? To Christ and to his Church respectively, though proportionally (that is, analogically)."8Journet's systematic ordering (first Christ, then the Church, and finally the sacraments) is intelligible and consonant with others who suggest that, had St. Thomas written an ecclesiological treatise in the Summa theologiae, it would be situated between the questions on Christ (ST III, qq. 1–59) and the questions on the sacraments (ST III, qq. 60–90).9 Journet begins [End Page 613] his work, however, with a reality that he refuses to call a sacrament, namely, the Most Holy Trinity. The Trinitarian mystery stands at the heart of the Christian faith; it is the source of the mystery of sacramentality. We see the splendor of the entire economy of salvation, and of the New Law especially, in the mystery of the Trinitarian indwelling and missions of the Son and Spirit. The Word became flesh, became human, so that he might rescue our sin-ravaged world. Jesus is, in his sacred humanity, the sacrament of the Trinity, the sacrament of the divine life in its source, to employ again Journet's language.Journet describes the Word as seizing or taking hold of the depths of his sacred humanity in his being and in his action. The Gospels bear authoritative witness to this, but they... (shrink)

This paper will argue that intellectualism about skill—the contention that skilled performance is without exception guided by proposition knowledge—is fundamentally flawed. It exposes that intellectualists about skill run into intractable theoretical problems in explicating a role for their novel theoretical conceit of practical modes of presentation. It then examines a proposed solution by Carlotta Pavese which seeks to identify practical modes of presentation with motor representations that guide skilled sensorimotor action. We argue that this proposed identification is problematic on empirical (...) and theoretical grounds, and—as such—it fails to deliver on its explanatory ambitions. In the final analysis, it will be argued that intellectualism about skill is, in any case, superfluous when it comes to accounting for the aspects of skilled performance it purports to explain. (shrink)

In this essay, it is argued that naturalism of an even moderate sort speaks strongly against a certain widely held thesis about the human mental (and cognitive) architecture: that it is divided into two distinct levels, the personal and the subpersonal, about the former of which we gain knowledge in a manner that effectively insulates such knowledge from the results of scientific research. -/- An empirically motivated alternative is proposed, according to which the architecture is, so to speak, flattened from (...) above. On this flattened view, although the states and processes typically associated with the personal level likely appear in our best models of the production of human behavior, they appear alongside states and processes normally associated with the subpersonal level. Moreover, the success of such models depends nowise on a levels-based distinction between the various causal contributors. It is argued that the flattened view has methodological implications of significant import. (shrink)

In this global introduction to philosophy of religion you begin not with a single tradition, but with religious philosophies from East Asia, South Asia, West Africa, and Native North America, alongside the classical Abrahamic and modern European traditions. Matching this diversity of traditions, chapters are organized around questions that acknowledge there is no single understanding of any god or ultimate reality. Instead you approach six different traditions of philosophizing about religion by asking questions about the journeys of both the self (...) and the cosmos such as "What is my path?" and "Where did the cosmos come from?" Accompanied by introductory materials and an extensive glossary, each chapter includes learning objectives, questions for discussion, and suggested primary and secondary sources. The categories of religion and philosophy are interrogated throughout. Equipped with study tools and universal questions about the self and the cosmos, Philosophies of Religion: A Global and Critical Introduction shows you how to philosophize about religions around the world. (shrink)

Part One of the ERDs addresses the balance Catholic health care institutions must strike between their mission to carry out the healing ministry of Christ and the demands of the US health care system. Divided into two sections, the commentary begins by proposing revisions to the Part One introduction focusing on enhanced application of Catholic social teaching principles and a renewed call for robust conscience and religious liberty protections. It then proposes additions to the Part One directives designed to help (...) Catholic health care respond with integrity to the many contemporarychallenges it faces, and to more full live out its mission and identity. (shrink)

Disagreement has garnered attention in a variety of academic disciplines, but its counterpart agreement is deserving of much more attention than it has received. This paper begins by reviewing some of the existing literature directly discussing agreement. Inspired by these conversations, I then provide a typology of basic types of agreement followed by a more general discussion of its nature. The aim of the paper is to provide conceptual clarifications and a framework for discussing and analyzing agreement wherever it may (...) be found. (shrink)

The genetically-modified-organism (GMO) experience has been prominent in motivating science, industry, and regulatory communities to address the social and ethical dimensions of nanotechnology. However, there are some significant problems with the GMO-nanotech analogy. First, it overstates the likelihood of a GMO-like backlash against nanotechnology. Second, it invites misconceptions about the reasons for public engagement and social and ethical issues research as well as their appropriate roles in nanotech research, development, application, commercialization, and regulatory processes. After an explication of the standard (...) GMO-Nanotech analogy, these two problems are discussed in turn. (shrink)