In recent years, governments in a large number of countries have introduced so-called deployment policies to foster the diffusion of clean energy technologies. While there is little doubt that these demand-side measures have been very effective in raising the share of clean electricity generation, currently, much less is known about how deployment policies affect—and are affected by—technological innovation beyond the mere diffusion of existing technologies. Against this backdrop, this dissertation abstract and commentary presents the dissertation work of Dr. Joern Hoppmann. (...) Based on a discussion of deployment policies as a means for addressing pressing societal issues, the dissertation abstract describes four essays that provide a detailed account of the role that these policies play for technological learning in the solar photovoltaic industry. The theoretical background, methods, and main findings of each of the essays are briefly summarized. Building on this, this abstract discusses implications for managers and policy makers in terms of how to improve the design of deployment policies and navigate businesses in policy-induced markets. (shrink)

New forms of artificial intelligence on the one hand and the ubiquitous networking of “everything with everything” on the other hand characterize the fourth industrial revolution. This results in a changed understanding of human–machine interaction, in new models for production, in which man and machine together with virtual agents form hybrid teams. The empirical study “Socializing with robots” aims to gain insight especially into conditions of development and processes of hybrid human–machine teams. In the experiment, human–robot actions and interactions were (...) closely observed in a virtual environment. Robots as partners differed in shape and behavior. Participants were instructed to achieve an objective that could only be achieved via close teamwork. This paper unites different aspects from core disciplines of social robotics and psychology contributing to anthropomorphization with the empirical insights of the experiment. It focuses on the psychological effects on anthropomorphization and mechanization, taking the inter- and transdisciplinary field of social robotics as a starting point. (shrink)

Global energy studies have produced a flurry of empirical analyses. However, the amount of theoretical reflection on the topic remains comparatively low. This article takes two specific limitations of the literature as its starting point: First, the often-unclear relationship between states and markets in global energy governance, and, second, the concept of energy as a material and external structure. With the aim of providing more nuanced perspectives on these issues, the article turns to the work of Niklas Luhmann and Bruno (...) Latour. Luhmann’s ideas of functional differentiation and structural coupling provide a new look at the interaction of states and markets. Latour’s symmetric anthropology allows us to rethink energy as a hybrid that is in the midst of instead of outside society. While these thinkers provide interesting ways forward for global energy studies, they also appear to be utterly incompatible. Instead of accepting this incompatibility, however, the article uses the tension between Luhmann and Latour’s work as a productive resource for further reflection on global energy governance. It develops a ‘Luhtourian’ approach, arguing that hybrid, issue-specific governance systems can emerge whenever a resistant hybrid instigates the emergence of symbolically generalized governance objects. (shrink)

In my research I will try to analyse Zugmunt Bauman reflection about human subject. This author applies rather identity than human subject, but I think we may admit Apple subjectivity instead of identity. Bauman's concept of model personality like a pilgrim on one hand and a stroller, vagabond and player on the other hand, link these categories of human subject. Identity of human subject is continually made "liquid" and has constant potency to change. In consequence, identity is an infinite aimless (...) process because its main determinant – certainty of future connected with values (truth or worth) – are to distort. Does identity in postmodern age is just a wish, which is not realized? Does identity prop on conflict in human existence and never is constant? I will try to go through that and another question and possible answers within Bauman philosophy. In the contemporary debate we see a strong tendency to make a distance to Maxim description. The main problems like truth, subject or knowledge are used in its context. This intellectual climate depends on the basic modernist guidelines. The Cartesian model of cognition especially the strong possibility of cognition is challenged. Lyotard, Foucault, Rorty or Bauman support that tendency. (shrink)

A large, diverse sample of adults was interviewed about their conception of the ontological and functional properties of the mind as compared to the soul. The existence of the mind was generally tied to the human lifecycle of conception, birth, growth and death, and was primarily associated with cognitive as opposed to spiritual functions. In contrast, the existence of the soul was less systematically tied to the lifecycle and frequently associated with spiritual as opposed to cognitive functions. Participants were also (...) asked about three ethical issues: stem cell research, life support for patients in a persistent vegetative state and cloning. As expected, participants' beliefs about the ontology and function of the soul were linked to their judgments about these ethical issues whereas their beliefs about the mind were unrelated. Overall, the findings show that many adults do not espouse a simple body-mind dualism, and any tendency toward such dualism is unlikely to explain their beliefs in an afterlife. Instead, afterlife beliefs appear to be associated with the idea of an immaterial essence, potentially dissociable from the biology of life and death. (shrink)

Two experiments were conducted to explore whether children, who have been exposed to the concept of the soul, differentiate the soul from the mind. In the first experiment, 4- to 12-year-old children were asked about whether a religious ritual affects the mind, the brain, or the soul. The majority of the children claimed that only the soul was different after baptism. In a follow-up study, 6- to 12-year-old children were tested more explicitly on what factors differentiate the soul from the (...) mind and the brain. Children differentiated the soul from the mind and the brain along two dimensions: function and stability. In contrast to their responses about the mind and the brain, children did not claim that the soul was important for cognitive, non-cognitive, or biological functioning. Children consistently indicated that the mind and the brain change and grow over time. In contrast, children indicated that the soul is something that stays constant and is devoted to various, predominantly spiritual, functions. (shrink)

Abstract: William James argued that we ordinarily think of the objects that we can observe—things that belong to 'the world of sense'—as having an unquestioned reality. However, young children also assert the existence of entities that they cannot ordinarily observe. For example, they assert the existence of germs and souls. The belief in the existence of such unobservable entities is likely to be based on children's broader trust in other people's testimony about objects and situations that they cannot directly observe (...) for themselves. (shrink)

The current study examined the impact of religious socialization practices and parents’ concepts on the development of an abstract religious concept in young children, and whether or not children’s socio-cognitive ability moderates the relationship between their religious concept and sources of information about the concept. 215 parent-child dyads from diverse religious backgrounds participated. Children were between the ages of 3.52 and 6.98 years of age. Four main findings emerged from this study. First, children conceptualized God as more humanlike than their (...) parents did. Second, younger children were more likely to have a humanlike conception of God than older children. Third, parents’ concept of God and children’s concept of God had a stronger relationship when the child’s mental-state reasoning was more accurate. Fourth, the frequency of children’s engagement in religious practices was unrelated to children’s concept of God after controlling for child’s age. Taken together, these findings lend support for the view that social cognition is an important factor in young children’s acquisition of cultural information about abstract entities. (shrink)

Previous research has shown that the more individuals view observable entities as animate, the more those entities are associated with having psychological and physiological experiences. This study examined the relationship between children's animistic and anthropomorphic reasoning for concepts of unobservable scientific (i.e., germ) and religious (i.e., God) entities. This study further explored how children's conceptions vary according to the social learning opportunities (i.e., discourse, rituals) parents reportedly create. Parent–child dyads with young children from diverse ethnic and religious backgrounds participated. Three (...) central findings emerged. First, children readily associated God with psychobiological characteristics but did not do so to the same extent for germs. Second, children applied more psychobiological properties to both entity types when they believed that the entity was animate. Third, engaging in rituals and discourse with parents was indirectly related to children's concepts of God but not related to their concepts of germs. Overall, this study presented support for a connection between children's animistic and anthropomorphic reasoning for unobservable entities, and an indirect effect of cultural input on this reasoning. The implications of these findings will be discussed. (shrink)

The terms used to describe and negotiate environmental quality are both ambiguous and value-laden. Stakeholders intimately and actively involved in the management of forested lands were interviewed and found to use ambiguous, tautological, and value-laden definitions of terms such as health, biodiversity, sustainability, and naturalness. This confusing language hinders public participation efforts and produces calls to regulate and remove discretion from environmental professionals. Our data come from in-depth interviews with environmental management professionals and other stakeholders heavily vested In negotiating the (...) fate of forested lands. We contend that environmental science and management will be more effective if its practitioners embrace and make explicit these ambiguous and evaluative qualities rather than ignore and disguise them. (shrink)

Religion has long been theorized to serve important functions for societies and individuals; specifically, as a source of knowledge about what is real and as a source of norms prescribing how individuals should behave. However, science and scientists appear to be playing an increasingly large role in public discourse. A majority of adults in the U.S. report interest in science and an increasing number are obtaining degrees in the sciences – more so among males than females. As a result, we (...) examined whether and how participants’ demographic background, religious background, and two indicators of well-being relate to a “belief in science” index, and whether those relations differed among males and females. 560 young adults from diverse ethnic and religious backgrounds participated. The findings presented here suggest that belief in science and religiosity are strongly inversely correlated, and if belief in science does confer emotion-related benefits, it may operate differently across demographic categories. Specifically, we find that belief in science is related to emotion dysregulation and death anxiety among males, but not females, even though females scored lower on these indicators of well-being overall. (shrink)

In recent years, a convergence has occurred between the disciples of Leo Strauss and those of Eric Voegelin. Spurred in part by the publication of the Strauss-Voegelin correspondence, and in part by a shared sense of persecution at the hands of the "politically correct," this convergence has taken place almost exclusively on Straussian terms. While few, if any, Straussians speak of "compactness," "differentiation," or "the ground of being," more and more Voegelinians are using Straussian catchwords and phrases like "the conflict (...) between Jerusalem and Athens," "historicism," and "natural right.". (shrink)

With increasing technological improvements, production processes are becoming more and more automated. Nevertheless, full automation is improbable in the medium term since human abilities cannot yet be completely replaced. Therefore, it is likely that so-called hybrid human–robot teams will assume the future production. This raises questions regarding the shaping of future production and the effects it will have on the employees, workstations, and the companies as a whole. The project “Work in the Industry of the Future” addresses the entirely new (...) cooperative relationship between man and technology in the Industry 4.0 and its impact on opportunities for the work force. To derive the requirements and effects of hybrid workplaces, an initial work analysis of existing workplaces with varying levels of technological enhancement will be conducted. Multiple standardized work analysis instruments that vary in method, duration, level of analysis, and recorded characteristics already exist. This paper gives an overview of an assortment of these methods that can be used in production. (shrink)

To explore 3- to 7-year-old children's developing understanding of human and non-human minds, a battery of "background knowledge" tasks was administered to 51 American children. The children were asked to speculate about how three other intentional agents would understand various visual displays. First, children answered when they themselves did not understand the displays, then they answered after they had been given information necessary to understand the displays. Results revealed that children begin to understand the role of background knowledge around the (...) same age that they pass false-belief tasks; and that before thoroughly understanding the role of background knowledge they already begin to discriminate between different types of minds. By age four, children began to show some understanding that because of having different minds than people, God is more able and dogs are less able to understand some visual displays even with full visual access. (shrink)

There are more philosophy teachers alive today than existed from Socrates until 1900, and this year alone there will be more "contact hours" in philosophical wisdom than in the two millenia before Descartes. One might legitimately wonder what is done with all that time and why the world is not immensely better for it. The first, if not the second, of these questions is addressed and answered in this serious, thorough and much-needed collection of essays. Eduard Fey, founder and long (...) the president of the International Society for Teachers of Philosophy, and a dozen coworkers have surveyed the historical background and present-day structure of philosophical instruction in every country of Western Europe—in sixteen essays, some as long as fifty pages, some as brief as five pages. The volume is thorough. One can learn, for example, exactly what a gymnasium senior in Luxembourg studies during his weekly three hours of philosophy. One can learn how Hans Richert tried to reform high school instruction in Germany in 1925, only to be opposed by the Catholic hierarchy’s insistence that metaphysical questions be treated only in religious instruction, or how the German Idealist Krause influenced Spanish pedagogy through his student Julian Sanz del Rio, and so on. Given the range and detail of the material, the lack of an index to the volume is keenly felt. (shrink)