This book considers how places come to acquire special religious significance, as sites for prayer or other kinds of devotional activity. It examines the ways in which sacred sites function, and the ways in which sites which have no explicitly religious import may come to bear a religious meaning. One of the concerns of the book is to show how 'religious experience' is often not directly an experience of God, but rather an experience of some material context, or place, and (...) the religious significance which attaches to that context. The book draws on the phenomenological literature on sacred space and the emerging literature in philosophy of place, to provide an account of how religious belief is connected integrally to our embodied relationship to the material world. (shrink)

Spiritual Traditions and the Virtues provides a philosophical appreciation of the spiritual life, showing how a certain conception of spiritual well-being, rooted in Thomas Aquinas's account of the virtues, can generate a distinctive vision of human life, and the possibilities for spiritual fulfilment.

This paper critically evaluates current conceptions of pregnancy as a possession of either mother or infant. In opposition to the more common stance that marks birth as the beginning of intercorporeality and perception, pregnancy is instead phenomenologically delineated as a chiasmic relationship between mother and her pre‐infant from a Merleau‐Pontian perspective. This paper maintains that during pregnancy a mother‐to‐be and her pre‐infant are deepened and modified through their intertwining.

Object files (OFs) are hypothesized mid-level representations which mediate our conscious perception of persisting objects—e.g. telling us ‘which went where’. Despite the appeal of the OF framework, not previous research has directly explored whether OFs do indeed correspond to conscious percepts. Here we present at least one case wherein conscious percepts of ‘which went where’ in dynamic ambiguous displays diverge from the analogous correspondence computed by the OF system. Observers viewed a ‘bouncing/streaming’ display in which two identical objects moved such (...) that they could have either bounced off or streamed past each other. We measured two dependent variables: (1) an explicit report of perceived bouncing or streaming; and (2) an implicit ‘object-specific preview benefit’ (OSPB), wherein a ‘preview’ of information on a specific object speeds the recognition of that information at a later point when it appears again on the same object (compared to when it reappears on a different object), beyond display-wide priming. When the displays were manipulated such that observers had a strong bias to perceive streaming (on over 95% of the trials), there was nevertheless a strong OSPB in the opposite direction—such that the object files appeared to have ‘bounced’ even though the percept ‘streamed’. Given that OSPBs have been taken as a hallmark of the operation of object files, the five experiments reported here suggest that in at least some specialized (and perhaps ecologically invalid) cases, conscious percepts of ‘which went where’ in dynamic ambiguous displays can diverge from the mapping computed by the object-file system. (shrink)

This paper reports a study of the roles of visuo-spatial and verbal working memory capacities in solving a planning task - the five-disc Tower of London (TOL) task. An individual differences approach was taken. Sixty adult participants were tested on 20 TOL tasks of varying difficulty. Total moves over the 20 TOL tasks was taken as a measure of performance. Participants were also assessed on measures of fluid intelligence (Raven's matrices), verbal short-term storage (Digit span), verbal working memory span (Silly (...) Sentence span), visuo-spatial short-term storage (Visual Pattern span and Corsi Block span), visuo-spatial working memory (Corsi Distance Estimation), visuo-spatial processing speed (Manikin test), and verbal speed (Rehearsal speed). Exploratory factor analysis using an oblique rotation method revealed three factors which were interpreted as (1) a visuo-spatial working memory factor, (2) an age-speed factor, and (3) a verbal working memory factor. The visuo-spatial and verbal factors were only moderately correlated. Performance on the TOL task loaded on the visuo-spatial factor but did not load on the other factors. It is concluded that the predominant goal-selection strategy adopted in solving the TOL relies on visuo-spatial working memory capacity and particularly involves the active ''inner scribe'' spatial rehearsal mechanism. These correlational analyses confirm and extend results previously obtained by use of dual task methods, (Phillips, Wynn, Gilhooly, Della Sala, & Logie, 1999). (shrink)

In the debate between simple inference heuristics and complex decision mechanisms, we take a position squarely in the middle. A decision making process that extends to both naturalistic and novel settings should extend beyond the confines of this debate; both simple heuristics and complex mechanisms are cognitive skills adapted to and appropriate for some circumstances but not for others. Rather than ask `Which skill is better?'' it is often more important to ask `When is a skill justified?'' The selection and (...) application of an appropriate cognitive skill for a particular problem has both costs and benefits, and therefore requires the resolution of a tradeoff. In revisiting satisficing, we observe that the essence of satisficing is tradeoff. Unlike heuristics, which derive their justification from empirical phenomena, and unlike optimal solutions, which derive their justification by an evaluation of alternatives, satisficing decision-making derives its justification by an evaluation of consequences. We formulate and present a satisficing decision paradigm that has its motivation in Herbert Simon''s work on bounded rationality. We characterize satisficing using a cost–benefit tradeoff, and generate a decision rule applicable to both designing intelligent machines as well as describing human behavior. (shrink)

This paper reports a study of planning processes in the five-disc Tower of London (TOL) task in 20 younger and 20 older adult participants. A concurrent direct ''think-aloud'' method was used to obtain data on planning processes prior to moving discs in the TOL. A check was made of the effects of verbalising by comparing performance data from the experimental groups with data from control groups who did not verbalise during planning or moving. Verbalising slowed down planning and moving but (...) did not appear to distort the participants' approaches to the task. Older and younger participants did not differ in average moves taken to solve the tasks. However, older participants' planning was less complete and more error-prone than that of younger participants. The planning processes were characterised as showing a means-ends ''goal selection'' strategy. In this strategy participants (1) identify a single active goal disc at the start, (2) select moves and move sequences to enable the placing of the current goal disc in its target position, and (3) continue in this way until all discs are in their target positions. Age differences were found in the planning stage, during which there was no stimulus support and hence a substantial working memory load. During the move phase there was stimulus support and hence little loading of working memory. Age differences in moves required were not found in the move phase. As older participants tend to have depleted working memory capacity the present results suggest that working memory is heavily loaded in TOL planning but less so in the move phase of TOL. (shrink)

Moral leadership matters. As world politics enters a new and dangerous era, judgment, constancy, moral purpose, and a willingness to overcome partisan politicking are essential for America's leaders. Tempered Strength finds the alternative standard of leadership that Americans are seeking in the classical philosophy of prudence. Ethan Fishman's new work brings together leading American political scientists—including Ronald Beiner, Kenneth L. Deutsch, and George Anastaplo—to discuss the evolution of a standard of prudential leadership both reasonable in nature and practical in scope. (...) Section One studies the meaning of prudence and its evolution in the history of political science from Aristotelian phronesis to Xenophon, Thomas Aquinas, Edmund Burke, and Michael Oakeshott. Section Two demonstrates how the theory of prudential leadership can be applied to practical political issues. (shrink)

Patient self-management of disease is increasingly supported by technologies that can monitor a wide range of behavioural and biomedical parameters. Incorporated into everyday devices such as cell phones and clothes, these technologies become integral to the psychosocial aspects of everyday life. Many technologies are likely to be marketed directly to families with ill members, and families may enlist the support of clinicians in shaping use. Current ethical frameworks are mainly conceptualised from the perspective of caregivers, researchers, developers and regulators in (...) order to ensure the ethics of their own practices. This paper focuses on families as autonomous decision-makers outside the regulated context of healthcare. We discuss some morally relevant issues facing families in their decisions to monitor the health-related behaviours of loved ones. An example – remote parental monitoring of adolescent blood glucose – is presented and discussed through the lens of two contrasting accounts of ethics; one reflecting the predominant focus on health outcomes within the health technology assessment (HTA) framework and the other that attends to the broader sociocultural contexts shaping technologies and their implications. Issues discussed include the focus of assessments, informed consent and child assent, and family co-creation of system characteristics and implications. The parents’ decisions to remotely monitor their child has relational implications that are likely to influence conflict levels and thus also health outcomes. Current efforts to better integrate outcome assessments with social and ethical assessments are particularly relevant for informed decision-making about health monitoring technologies in families. (shrink)

This perceptive and engaging work proposes a new approach to philosophical theology. Rather than beginning with the metaphysics or epistemology of religion, Wynn proposes to begin with the nature of spiritual goods and the ways in which they are pursued, understood, and handed on within spiritual traditions. Wynn advances his discussion while relying heavily on Aquinas’s Thomistic notion of infused virtue. The result is a fresh take on the “hybrid” nature of spiritual goods, which order human beings to (...) both God and the world. There are certainly some serious objections to the positions offered in this book, but the proposals are consistently insightful and interesting. In this review, I will focus on two key spiritual goods discussed by Wynn: (i) spiritual progress and (ii) faith. (shrink)

In this commentary, we propose that the shifts in symmetry Wynn documents may be explained in terms of simpler mechanisms than he suggests. Furthermore, we argue that it is dangerous to draw definitive conclusions about the cognitive abilities of a species from the level of symmetry observed in the artefacts produced by that species.

Wynn's claims are, in principle, entirely reasonable; although, as always, the devil is in the details. With respect to Wynn's discussion of the cultural evolution of artifactual symmetry, we provide a few more arguments for the utility of mirror symmetry and extend the enquiry into the tacit and explicit processing of natural and artifactual symmetry.

Wynn describes a revolution in cognitive abilities some 500,000 years ago, which added new sophistication to the curiosity of early man – the ability to form hypotheses. This derivative of archaic curiosity is a fundamental feature of learning, and it is our contention that the naive hypothesis testing behavior of early man will have left a distinctive trail in the archaeological record.

As many readers of Locke Studies are aware, the long-awaited publication of a scholarly edition of Locke’s published Abrégé and the transcription of an English “Epitome” of An Essay concerning Human Understanding (Essay) should be published in the near future. Both of these documents are tantalizing for aiding in the interpretation of the Essay because they are the author’s own efforts to clarify the argument and design of his great work prior to publication. This short note briefly summarizes the evidence (...) for the superiority of the “Epitome” over the Abrégé and suggests several ways in which a clearer understanding of these documents could contribute to a more accurate reading of the Essay. (shrink)

Research monography about the works of famous Mongolian writer, scholar B. Rinchen.

The ethics of belief involves an inquiry into what beliefs are legitimate to hold, including religious beliefs. Whatever the criteria determined in such an investigation, adopting a belief that does not meet this criterion is seen as illegitimate and it is considered an ethical violation. English mathematician W. K. Clifford (d. 1879) defines “sufficient evidence” as a criterion in his famous essay, “The Ethics of Belief”. Clifford’s evidence-centered argument becomes one of the most frequent references in the evidentialist objection against (...) theism. It turns out that this argument is not functional in the face of the diversity of beliefs. In this context, different suggestions are presented about what the ethics of belief could be. American philosopher William James (d. 1810), one of the founding names of pragmatism, offers a new proposal. In his classic work, “The Will to Believe”, James claims that Clifford is wrong in seeking the requirement of evidence for all beliefs. Because it is not possible to prove beliefs from the passionate nature of human beings, especially religious beliefs. Following this distinction, James proposes a new criterion for religious beliefs: a religious belief can be vivid or dead, forced or avoidable; and momentous or trivial. If a religious belief is vivid, forced, and momentous, it is necessary to have the courage to believe in it instead of suspending it. James' proposal is often valued as a strong counter-challenge or defense of religious beliefs. However, this argument also has aspects that are open to criticism. One of them is that the will to believe argument concurrently accepts conflicting religious beliefs or, in other words, confronts the issue of religious diversity. According to J. Hick, for example, this argument inevitably results in religious pluralism, even though James does not want to. Contrary to Hick, S. F. Aikin claims that the will to believe does not result in religious pluralism. According to Aikin, who draws attention to the relationship of argument with pragmatism, James obscures religious beliefs and removes them from being claims about truth. Therefore, there is no contradiction in the classical sense. So, which of the objections is valid? Does the will-to-believe argument result in religious pluralism by legitimizing more than one religious belief at the same time, or does it make a purely pragmatic proposition by devaluing religious beliefs? Which religion do I have the right to believe in according to the will to believe? The aim of this article is to provide an answer to the mentioned question. In the article, unlike the current evaluations, it is argued that the argument is closely related to James's theory of knowledge, radical empiricism, not pragmatism as it is usually made. For this purpose, after showing the relationship between the arguments of Clifford and James, the argument will be re-examined in this context and it will be revealed that James has two steps regarding religious beliefs: to make religious beliefs independent from factual beliefs; leaving theism to accept a monistic vision of God and basing religion on mystical experience, which is an emotional experience. As details emerge, it will become clear that James defends a natural religion that excludes traditional religions in his philosophical system and that he defends the beliefs of a humanized religion. With an individual definition of religion based on emotion, James on the one hand ensures the commonality of religious feeling, on the other hand, he makes religion independent from the field of facts. Therefore, with this study, it will be seen that the argument of the will to believe does not aim to legitimize believing in traditional religions, and diversity is not a fundamental problem. (shrink)

2. The Meno offers a dramatic demonstration of the validity of the first argument put forward for Anamnesis and the immortality of the soul in the Phaedo.