A computational model of inference during story comprehension is presented, in which story situations are represented distributively as points in a high‐dimensional “situation‐state space.” This state space organizes itself on the basis of a constructed microworld description. From the same description, causal/temporal world knowledge is extracted. The distributed representation of story situations is more flexible than Golden and Rumelhart's [Discourse Proc 16 (1993) 203] localist representation.A story taking place in the microworld corresponds to a trajectory through situation‐state space. During the (...) inference process, world knowledge is applied to the story trajectory. This results in an adjusted trajectory, reflecting the inference of propositions that are likely to be the case. Although inferences do not result from a search for coherence, they do cause story coherence to increase. The results of simulations correspond to empirical data concerning inference, reading time, and depth of processing.An extension of the model for simulating story retention shows how coherence is preserved during retention without controlling the retention process. Simulation results correspond to empirical data concerning story recall and intrusion. (shrink)

A computational model of inference during story comprehension is presented, in which story situations are represented distributively as points in a high‐dimensional “situation‐state space.” This state space organizes itself on the basis of a constructed microworld description. From the same description, causal/temporal world knowledge is extracted. The distributed representation of story situations is more flexible than Golden and Rumelhart's [Discourse Proc 16 (1993) 203] localist representation.A story taking place in the microworld corresponds to a trajectory through situation‐state space. During the (...) inference process, world knowledge is applied to the story trajectory. This results in an adjusted trajectory, reflecting the inference of propositions that are likely to be the case. Although inferences do not result from a search for coherence, they do cause story coherence to increase. The results of simulations correspond to empirical data concerning inference, reading time, and depth of processing.An extension of the model for simulating story retention shows how coherence is preserved during retention without controlling the retention process. Simulation results correspond to empirical data concerning story recall and intrusion. (shrink)

Psychiatric diagnostic covariation suggests that the underlying structure of psychopathology is not one of circumscribed disorders. Quantitative modeling of individual differences in diagnostic patterns has uncovered several broad domains of mental disorder liability, of which the Internalizing and Externalizing spectra have garnered the greatest support. These dimensions have generally been estimated from lifetime or past-year comorbidity patters, which are distal from the covariation of symptoms and maladaptive behavior that ebb and flow in daily life. In this study, structural models are (...) applied to daily diary data ( Median = 94 days) of maladaptive behaviors collected from a sample ( N = 101) of individuals diagnosed with personality disorders (PDs). Using multilevel and unified structural equation modeling, between-person, within-person, and person-specific structures were estimated from 16 behaviors that are encompassed by the Internalizing and Externalizing spectra. At the between-person level (i.e., individual differences in average endorsement across days) we found support for a two-factor Internalizing–Externalizing model, which exhibits significant associations with corresponding diagnostic spectra. At the within-person level (i.e., dynamic covariation among daily behavior pooled across individuals) we found support for a more differentiated, four-factor, Negative Affect-Detachment-Hostility-Disinhibition structure. Finally, we demonstrate that the person-specific structures of associations between these four domains are highly idiosyncratic. (shrink)

An appeal to all that doubt or disbelieve the truths of the Gospel, whether they be deists, Arians, Socinians, or nominal Christians, by W. Law.--Siris; a chain of philosophical reflexions and inquiries concerning the virtues of tar water, and divers other subjects, by G. Berkeley.--Observations on man, his frame, his duty, and his expectations, by D. Hartley.--The theory of moral sentiments, by A. Smith.--An essay on original genius, by W. Duff.--The light of nature pursued, by A. Tucker.--A new system; or, (...) An analysis of antient mythology, by J. Bryant.--Enquiry concerning political justice and its influence on morals and happiness, by W. Godwin. (shrink)

The functioning of a subject in a changing environment is most effective from the point of view of survival if the subject can form, maintain and use internal representations of the external world for decision-making. These representations are also called reflection in a broad sense. Using it, one can win in reflexive games since an internal representation of the enemy allows predicting their future moves. The goal is to assess the reflexive potential of heuristic model objects – artificial neural networks (...) – in the reflexive games “Even-Odd” (or “Matching pennies”) and “Rock-Paper-Scissors”. We used homogeneous fully connected neural networks of small sizes (from 8 to 45 neurons). Games were played between neural networks with different configurations and parameters (size, step size for modifying weight coefficients). A set of reflexivity criteria is presented, corresponding to different levels of consideration: neuronal, behavioral, formal. The transitivity of formal success in the game is shown. The most successful configurations, however, may not meet other criteria of reflexivity. We hypothesize that the best compliance with the criteria and, as a consequence, universal success in reflection tasks is achievable for heterogeneous configurations with a structure in which the formation of hierarchical systems of attractors is possible. (shrink)

O texto busca refletir criticamente sobre alguns fenômenos sociais contemporâneos, fortemente imbricados, notadamente as tendências contemporâneas de entrincheiramento e achatamento do eu; o reforço da iconomania e da compulsiva produção de avatares de si, em meio a bolhas narcísicas digitais, franqueadas pelas recentes tecnologias de informação e comunicação; e a virtual destruição da intimidade e da privacidade, diante da emergência de panópticos digitais e da vigilância algorítmica. Para tanto, toma-se como ponto de partida proposições apresentadas por Christopher Lasch em sua (...) obra _The Minimal Self: Psychic Survival in Troubled Times_, publicada originalmente em 1984, em particular a própria noção de mínimo eu, as quais são, então, entretecidas com argumentos de Christophe Dejours, Günther Anders, Theodor Adorno, Hebert Marcuse, Jonathan Crary, entre outros. Em acréscimo, busca-se salientar a ancoragem desses processos à hodierna dinâmica de acumulação de capital, a partir da crítica da economia política, perspectiva que atravessa todo o texto, bem como assinalar a atualidade do pensamento de Lasch. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:GENDER AND THE PRIESTHOOD OF CHRIST: A THEOLOGICAL REFLECTION BENEDICT M. ASHLEY, 0.P. Aquinas Institute of Theology St. Louis, Missouri I. Does "Patriarchy" Explain the Tradition? HE CONGREGATION for the Doctrine of the Faith, n its 1976 Declaration on the Question of the Admission f Wonien to the Ministerial Priesthood, based its negative response primarily on tradition.1 For many this argument 1 Inter Insigniores (Oct. 15, 1976, AAS 69 (...) [1977]), Origins 6, 33 (Feb. 3, 1977) : 518-531. For a general bibliography on women's studies see Patricia K. Ballou, Women: A Bibliography of Bibliographies, 2nd ed. (Boston: G. K. Hall, 1986). For select bibliography pro and con on the present topic see note 92, p. 560 of my Theologies of the Body: Humanist and Christian (St. Louis: Pope John Center, 1985) and Wendell E. Langley, S.J. and Rosemary J ermann, " Women and the ministerial priesthood: An annotated bibliography," Theology Digest 29 :329-42 (Winter '81). Strong cases against ordination are made by Louis Bouyer, W onzan in the Church, tr. by Marilyn Techert [Epilogue by Hans Urs von Balthasar and Essay by C. S. Lewis, "Priestesses in the Church"] (San Francisco: Ignatius Press, 1979) ; Manfred Hauke, Women in the Priesthood? A Systematic Analysis in the Light of the Order of Creation and Redemption, tr. by David Kipp (San Francisco: Ignatius Press, 1988); L. Ligier, "Women and the ministerial priesthood," Origins, 7:694-702 (April 20, 1978); and Patrick Dunn, Priesthood: A Re-Examination of the Roman Catholz'.c Theology of the Presbyterate (Staten Island, NY: Alba House, 1990), pp. 173-196. Strong cases for ordination are made by Ida Raming, The Exclusion of Women from Priesthood: Divine Law or Sex Discrimination, tr. by Norman R. Adams (Meutchen, NJ: Scarecrow Press, 1976) ; Haye von der Meer, Women Priests in the Catholic Chitrch: A Theological -Historical Investigation, tr. by Arlene and Leonard Swidler (Philadelphia : Temple University Press, 1973) ; George Tavard, Woman in Christian Tradition (Notre Dame: University of Notre Dame Press, 1973) ; Karl Raimer, "Priestertum der Frau," Stimmen der Zeit, 195 :291-301 (May 1977) ; Joseph Komonchak, " Theological Questions on the Ordination of Women," Catholic Mind 75 CJan. 1977) : 13-28; Carroll Stuhlmueller, C. P., ed., Women and Priesthood: Future Directions (Collegeville, MN: Liturgical Press, 1978); and Elizabeth Schussler Fiorenza, In Memory of Her: A Feminist Theological Reconstruction of Christian Origins (New York: Crossroad, 1983). 343 344 BENEDICT Mo ASHLEY, OoPo fails to persuade" It seems obvious to them that this " tradition " merely reflects the " patriarchalism " of the Jewish and pagan milieu of the early Church" The Declaration anticipated this objection when it pointed out (a) that Jesus was counter-cultural in many respects, especially in his attitude toward women; (b) a better explanation for the tradition can be found in the reality (res) which the sacrament of ordination symbolizes, namely, that the priest acts ini persona Christi capitis ecclesiae" Thus the essential role of a Christian priest is to represent Christ present and acting in his Church as its male Head" The Congregation formulated its conclusion cautiously: "The Church, in fidelity to the example of the Lord, does not consider herself authorized to admit women to priestly ordination." 2 Thus no other opinion may be followed in practice, and if bishops or theologians raise questions about the meaning of the tradition they must not trivialize its importance nor arouse illusory expectations of change. Final judgment on the matter can only pertain to the magisterium. In what follows I will not explore the argument from tradition as such, but only the supporting argument from symbolism, in an attempt to fill in certain steps which it seems to me the Declaration passed over. Nor will I deal here with other secondary arguments against the Declaration's conclusion, particular the pragmatic argument that since Christians have a right to the Eucharist, the decline of male priestly vocations in many secularized countries justifies the ordination of women" H the Church has no power to ordain women validly, obviously that argument, however practically attractive, is beside the point2 2 Inter Insigniores, last paragraph of the Introduction. 3 The members of a local church have a " right " to the Eucharist only if they... (shrink)

THE MORAL SCEPTIC IS ONE WHO BELIEVES MORALITY CANNOT BE\nJUSTIFIED AND THEREFORE THERE ARE GOOD REASONS FOR BEING\nSUSPICIOUS OF IT, AND FURTHER, THAT ONE WHO CONTINUES TO\nMAINTAIN A MORAL POSITION IS BEING UNREASONABLE. THE AUTHOR\nMAINTAINS THAT EVEN THOUGH THE CONCEPT OF JUSTIFICATION\nDOES NOT APPLY, THE SCEPTIC IS MISTAKEN IN DRAWING THE\nCONCLUSIONS HE DOES. THE SCEPTIC CONTENDS THAT IN THE\nABSENCE OF REASONS, IT IS UNREASONABLE TO BELIEVE. IT IS\nCONCLUDED THAT IT IS IMPOSSIBLE TO REASON US FROM MORALITY\nINTO SCEPTICISM. (STAFF).

In Transcendent Love: Dostoevsky and the Search for a Global Ethic, Leonard G. Friesen ranges widely across Dostoevsky's stories, novels, journalism, notebooks, and correspondence to demonstrate how Dostoevsky engaged with ethical issues in his times and how those same issues continue to be relevant to today's ethical debates. Friesen contends that the Russian ethical voice, in particular Dostoevsky's voice, deserves careful consideration in an increasingly global discussion of moral philosophy and the ethical life. Friesen challenges the view that contemporary (...) liberalism provides a religiously neutral foundation for a global ethic. He argues instead that Dostoevsky has much to offer when it comes to the search for a global ethic, an ethic that for Dostoevsky was necessarily grounded in a Christian concept of an active, extravagant, and transcendent love. Friesen also investigates Dostoevsky's response to those who claimed that contemporary European trends, most evident in the rising secularization of nineteenth-century society, provided a more viable foundation for a global ethic than one grounded in the One, whom Doestoevsky called simply "the Russian Christ." Throughout, Friesen captures a sense of the depth and sheer loveliness of Dostoevsky's canon. Dostoevsky was, after all, someone who believed that the ethical life was sublimely beautiful, even as it recklessly embraced suffering and unreasonably forgave others. The book will appeal to both students and scholars of Russian literature and history, comparative ethics, global ethics, and cultural studies, and togeneral readers with an interest in Dostoevsky. "Others have written about Dostoevsky's ethics, but I am not aware of any single-authored, sustained attempt to make the case for Dostoevsky's 'transcendent love' as part of a larger discussion of a global ethic. Moreover, Leonard Friesen presents his case in an engaging and highly accessible form. He believes passionately that Dostoevsky is deeply relevant to the discussion; his commitment rings through the pages and draws the reader in. In this way, his essay makes an original contribution to Dostoevsky studies that will appeal to scholars in a variety of disciplines and to educated lay readers with ethical concerns about the path of modernity, as well as to the many fans of Dostoevsky's work." --Russell Hillier, Providence College. (shrink)

Essays on Philosophy and Economic Methodology By Daniel M. Hausman Cambridge University Press, 1992. Pp. 259. ISBN 0?521?41740?6. £35.00. Le Fondement de la morale: Essai d'éthiquephilosophique By André Léonard Cerf, 1991. Pp. 381. ISBN not available. FF240. The Philosophy of Time Edited By Robin Le Poidevin and Murray MacBeath Oxford University Press, 1993. Pp. 230. ISBN 0?19?823998?X. £27.50. The Ethics and Politics of Human Experimentation By Paul M. McNeill Cambridge University Press, 1993. Pp. 315. ISBN 0?521?41627?2. £35.00. Modern Conditions, Postmodern (...) Controversies By Barry Smart Routledge, 1991. Pp. 241. ISBN 0?415?06952. £10.99. Religion in Relation. Method, Application and Moral Location By Ivan Strenski Macmillan, 1993. Pp. ix + 257. ISBN 0?333?53469?7. £45.00. Robert Nozick: Property, Justice and the Minimal State By Jonathan Wolff Polity Press, 1991. Pp. ix + 168. ISBN 0?7456?0603?2. £8.95 pbk. (shrink)