BackgroundUse of modified texture diets—thickening of liquids and modifying the texture of foods—in the hope of preventing aspiration, pneumonia and choking, has become central to the current management of dysphagia. The effectiveness of this intervention has been questioned. We examine requirements for a valid informed consent process for this approach and whether the need for informed consent for this treatment is always understood or applied by practitioners.Main textValid informed consent requires provision of accurate and balanced information, and that agreement is (...) given freely by someone who knows they have a choice. Current evidence, including surveys of practitioners and patients in different settings, suggests that practice in this area is often inadequate. This may be due to patients’ communication difficulties but also poor communication—and no real attempt to obtain consent—by practitioners before people are ‘put on’ modified texture diets. Even where discussion occurs, recommendations may be influenced by professional misconceptions about the efficacy of this treatment, which in turn may poison the well for the informed consent process. Patients cannot make appropriate decisions for themselves if the information provided is flawed and unbalanced. The voluntariness of patients’ decisions is also questionable if they are told ‘you must’, when ‘you might consider’ is more appropriate. Where the decision-making capacity of patients is in question, inappropriate judgements and recommendations may be made by substitute decision makers and courts unless based on accurate information.ConclusionResearch is required to examine the informed consent processes in different settings, but there is ample reason to suggest that current practice in this area is suboptimal. Staff need to reflect on their current practice regarding use of modified texture diets with an awareness of the current evidence and through the ‘lens’ of informed consent. Education is required for staff to clarify the importance of, and requirements for, valid informed consent and for decision making that reflects people’s preferences and values. (shrink)

Pancreatitis is a complex, progressively destructive inflammatory disorder. Alcohol was long thought to be the primary causative agent, but genetic contributions have been of interest since the discovery that rare PRSS1, CFTR and SPINK1 variants were associated with pancreatitis risk. We now report two associations at genome-wide significance identified and replicated at PRSS1-PRSS2 and X-linked CLDN2 through a two-stage genome-wide study. The PRSS1 variant likely affects disease susceptibility by altering expression of the primary trypsinogen gene. The CLDN2 risk allele is (...) associated with atypical localization of claudin-2 in pancreatic acinar cells. The homozygous CLDN2 genotype confers the greatest risk, and its alleles interact with alcohol consumption to amplify risk. These results could partially explain the high frequency of alcohol-related pancreatitis in men. © 2012 Nature America, Inc. All rights reserved. (shrink)

This article is a commentary on O’Donohue’s2019 37-point critique of the American Psychological Association Ethical Principles of Psychologists and Code of Conduct ([Ethics Code] 2017). In this brief paper, we respond to the article by addressing our most important disagreements with O’Donohue’s arguments as well as areas of agreement. While we disagree with many of O’Donohue’s points, we also view his critique as being important and timely given that the 2018 APA Ethics Task Force is currently exploring potential revisions to (...) the Code. (shrink)

​The motivation for this volume is simple. For a variety of reasons, clinical psychologists have long shown considerable interest in the philosophy of science. When logical positivism gained currency in the 1930s, psychologists were among the most avid readers of what these philosophers had to say about science. Part of the critique of Skinner’s radical behaviorism and thus behavior therapy was that it relied on, and thus was logically dependent on, the truth of logical positivism—a claim decisively refuted both historically (...) and logically by L.D. Smith (1986) in his important Behaviorism and Logical Positivism: A Reassessment of the Alliance. ​. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:TRANSIENT NATURES AT THE EDGES OF HUMAN LIFE: A THOMISTIC EXPLORATION PHILIP SMITH, O.P. Providence College Providence, R.I. T:HE CONCEPT OF human nature as the intrinsic and wdical source of characteristic human a;ctivity has great mportanoe for natural law ethics. But olosely allied to the concept of human nature is the possibility of there being tmnsient natures in humans, and this rpossirbility has implications for human life at (...) its outer edges. What transient natures are wiill he discussed 1in detail below. Let us,say for now that they are the life principles of entities transition from one state of being to another. These forms enjoy only a temporary existence before they disappear and are replaced by other emerging forms.1 When applied to the outer limits of human existence, such transient natures offer useful insights for addressing the difficult problems of when personhood begins and when death occurs. Thomistic philosophy defines a human person a;s a combination of mrutte1· and,form, more oommorrly referred to as a unity of hody and soul.2 Relativie to the beginning of Jife and the 1 Such natures are discussed in William A. Wallace, 0.P., "Nature and Human Nature as the Norm in Medical Ethics,'' in Catholic Perspectives on Medical Morals, ed. E.D. Pellegrino et al., Philosophy and Medicine Series, Vol. 24 (Dordrecht-Boston: D. Reidel Publishing Co., 1989). This essay was originally presented at an international conference held at the Joseph and Rose Kenned,y Institute of Ethies of Georgetown UniYersity, October 13-16, 1986. For further background against which Wallace's discussion should be situated, see his "Nature as Animating: The Soul in the Human Sciences,'' The Thornist 49 (l985) : 612-6'18, and "The Intelligibility of Nature: A Neo-Aristotelian View," Rev,iew of Metaphysics 38 (1984): 33-56. 2 Thomas Aquinas, St., Surnrna Theologiae, I, q.29, a.4. 191 19Q PHILIP SMITH, O.P. onset of death, this philosophy of person raises the question of w:hen tihe soul is infused into the body and when :it is 1separated from it. Is the newly-fortiilized zygote capable of :receiving and sustaining the rational soul as its,substantirul form? Or must the genetic materials be informed by one or more transient natures before they achieve ithe internal unity and stability necessary :for personhood? At the end of life, the person dies when the soul leaves the body. Does personail death coincide with the death of the human organism as a whole? Or can the destruction of only an essential part of the body, e.g. tihe cerebral cortex, cause personal death by damaging the body so severely that it is simply incapable of supporting a :rational soul, even though the rest of the body remains intact and spontaneously alive? If so, is the remaining organism informed by a succession of transient substantiail forms that maintain its existence but at ever lower levels of life as it gradually declines toward total death? In examining these questions posed by the possibility of transient natures, my point of departure will be an analysis of transient natures themselves. Recently, William A. Wallace, O.P., has 'begun to eX!plore the philosophical meaning and implications of transient natures for issues such as these.a His findings will he summarized here. The insights gathered from the exploration of transient natures will next he applied to the questions of when personhood begins and when death occurs. This will necessarily employ a fraiilework embracing both tihe empirical and the philosophical, with the empirical looking to the available biological data and the philosophical inquiring about the impact o.f these data for determining the status of human life at its outer edges. Since Aquinas's natural philoss Wallace, "Nature and Human Nature...," pp. 23-51. Additional background for his researches, apart from the essays cited in note l above, will be found in his "The Reality of Elementary Particles," Proceedings of the American Catholic Philosophical Association 38 (1964): pp. 154-166, and "Elementarity and Reality in Particle Physics," Boston Studies in the Philosophy of Science, 2nd ed. (Lanham, Md.: University Press of America, 1983), pp. 171-183 and pp. 185-212. TRANSIENT... (shrink)

Malcolm-Smith, Solms, Turnbull and Tredoux [Malcolm-Smith, S., Solms, M., Turnbull, O., & Tredoux, C. . Threat in dreams: An adaptation? Consciousness and Cognition, 17, 1281–1291.] conducted a rigorous study that sampled two populations differentially exposed to threat in real life, and found that critical predictions from the Threat Simulation Theory of dreams [Revonsuo, A. . The reinterpretation of dreams: An evolutionary hypothesis of the function of dreaming. Behavioral and Brain Sciences, 23, 877-901.; Revonsuo, A. . Did ancestral humans (...) dream for their lives? Behavioral and Brain Sciences, 23, 1063–1082.] were not supported. Specifically, we found no evidence of increased realistic threats to physical survival or enhanced threat avoidance in the dreams of those from the exposed population. Revonsuo and Valli’s [Revonsuo, A., & Valli, K. . How to test the threat simulation theory. Consciousness and Cognition, 17, 1292-1296.] commentary on our study argues that the methods we used are so flawed as to render the results meaningless. In this response article, we address the criticisms raised in their commentary. (shrink)

Motivated by accounts of concept use in autistic spectrum disorder (ASD) and a computational model of weak central coherence (O'Loughlin and Thagard, 2000) we examined comprehension and production vocabulary in typically-developing children and those with ASD and Down syndrome (DS). Controlling for frequency, familiarity, length and imageability, Colorado Meaningfulness played a hitherto unremarked role in the vocabularies of children with ASD. High Colorado Meaningful words were underrepresented in the comprehension vocabularies of 2- to 12-year-olds with ASD. The Colorado Meaningfulness of (...) a word is a measure of how many words can be associated with it. Situations in which high Colorado Meaningfulness words are encountered are typically highly variable, and words with High Colorado Meaningfulness often involve extensive use of context. Our data suggest that the number of contexts in which a particular word can appear has a role in determining vocabulary in ASD. This suggestion is consistent with the weak central coherence theory of autism. (shrink)

These essays were delivered at the Fourth East-West Philosophers conference at the University of Hawaii in 1964. Because the audience was of various traditions, most of the papers contain instruction in rudiments as well as points of more technical interest. The oriental speakers especially take pains not to spring their special terminology on the western listener. The book systematically and thoroughly works through the themes of the individual in Chinese, Indian, Japanese, and western metaphysics, methodology, religion, and ethics. Social, political, (...) and legal thought and practice are also covered. Some of the papers are followed by transcripts of questions and answers. These are often very helpful and revealing as they focus the issues and require the speaker to be specific in summarizing his points. Altogether there are thirty-three contributors, only a minority of whom are westerners. These include: Charles Moore, Wm. E. Hocking, H. E. McCarthy, John Smith, W. H. Werkmeister, E. W. Strong, R. Polin, and R. McKeon. Again and again both East and West stressed the interconnection and interdependence of the individual and the universal, the individual and the community. There is an appendix containing the conference's public lectures, which were given by S. M. McMurrin, C. Regamey, and D. T. Suzuki. The book and the conference end with Moore citing highlights and provocative points from virtually all the lectures. This provides a useful summary and synthesis of what would otherwise be an overwhelming deluge of intellection. There are notes on contributors and an index.--S. O. H. (shrink)

The pioneering anthology Home Girls features writings by Black feminist and lesbian activists on topics both provocative and profound. Since its initial publication in 1983, it has become an essential text on Black women's lives and writings. This edition features an updated list of contributor biographies and an all-new preface that provides a fresh assessment of how Black women's lives have changed-or not-since the book was first published. Contributors are Tania Abdulahad, Donna Allegra, Barbara A. Banks, Becky Birtha, Julie Carter, (...) Cenen, Cheryl Clarke, Michelle Cliff, Michelle T. Clinton, Willie M. Coleman, Toi Derricotte, Alexis De Veaux, Jewelle L. Gomez, Akasha (Gloria) Hull, Patricia Jones, June Jordan, Audre Lorde, Raymina Y. Mays, Deidre McCalla, Chirlane McCray, Pat Parker, Linda C. Powell, Bernice Johnson Reagon, Spring Redd, Gwendolyn Rogers, Kate Rushin, Ann Allen Shockley, Barbara Smith, Beverly Smith, Shirley O. Steele, Luisah Teish, Jameelah Waheed, Alice Walker, and Renita Weems. (shrink)

At the last meeting, Tim Crane gave a talk in which he made play with a distinction between ‘believing in’ and ‘believing that’. And he claimed that this distinction could be put to serious philosophical work of interest to serious metaphysicians. My hunch at the time was that this distinction in fact can’t bear any real weight. But I can’t now reconstruct Tim’s own arguments sufficiently to give a fair evaluation of them. However, Tim did say that the distinction he (...) wanted to draw, and at least some of the work to which he wanted to put the distinction, was grounded in a paper on ‘Believing in Things’ by Zolt´ an Szab´ o. So in this talk, I’ll see what we can get out of that paper. And, as far as I can recall Tim’s paper, I think it is fair to say the following. If Szab´. (shrink)

Most philosophical explorations of responsibility discuss the topic solely in terms of metaphysics and the "free will" problem. By contrast, these essays by leading philosophers view responsibility from a variety of perspectives -- metaphysics, ethics, action theory, and the philosophy of law. After a broad, framing introduction by the volume's editors, the contributors consider such subjects as responsibility as it relates to the "free will" problem; the relation between responsibility and knowledge or ignorance; the relation between causal and moral responsibility; (...) the difference, if any, between responsibility for actions and responsibility for omissions; the metaphysical requirements for making sense of "collective" responsibility; and the relation between moral and legal responsibility. The contributors include such distinguished authors as Alfred R. Mele, John Martin Fischer, George Sher, and Frances Kamm, as well as important rising scholars. Taken together, the essays in _Action, Ethics, and Responsibility_ offer a breadth of perspectives that is unmatched by other treatments of the topic. Contributors: Joseph Keim Campbell, David Chan, Randolph Clarke, E.J. Coffman, John Martin Fischer, Helen Frowe, Todd Jones, Frances Kamm, Antti Kauppinen, Alfred R. Mele, Michael O'Rourke, Paul Russell, Robert F. Schopp, George Sher, Harry S. Silverstein, Saul Smilansky, Donald Smith, Charles T. Wolfe The hardcover edition does not include a dust jacket. (shrink)

In the management of biomedical data, vocabularies such as ontologies and terminologies (O/Ts) are used for (i) domain knowledge representation and (ii) interoperability. The knowledge representation role supports the automated reasoning on, and analysis of, data annotated with O/Ts. At an interoperability level, the use of a communal vocabulary standard for a particular domain is essential for large data repositories and information management systems to communicate consistently with one other. Consequently, the interoperability benefit of selecting a particular O/T as a (...) standard for data exchange purposes is often seen by the end-user as a function of the number of applications using that vocabulary (and, by extension, the size of the user base). Furthermore, the adoption of an O/T as an interoperability standard requires confidence in its stability and guaranteed continuity as a resource. (shrink)

The authors in this collection pursue a number of questions concerning self-consciousness, self and consciousness. Although the essays range rather broadly, there is a good deal of unity. In her introduction Liu organises the chapters under three headings: the Humean denial of self-awareness, the issue of self-knowledge, and the nature of persons or selves. This is helpful although it is worth bearing in mind that some chapters fall under more than one heading (for example, Shoemaker) and some don't fall neatly (...) under any (for example, O'Brien). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) iii-iv [Access article in PDF] Editorial In this issue we publish a collection of articles using a dialogue format that we began in volume 19 of Buddhist-Christian Studies. Those articles, eventually published as the book Buddhists Talk About Jesus,Christians Talk About the Buddha (Continuum, 2000), asked Christians and Buddhists to critique the founder of the other religion. The format proved successful and provoked some good (...) methodological discussion (see Ingram, p. 75 ff).Thus, in this issue we continue the format with a new question: how have you used and/or learned from the meditative and prayer practices of the other tradition? The assignment drew enthusiastic response, especially from Christians who were asked to write about their experiences of Buddhist meditation. We are publishing five articles by Frances Adeney, Mary Frolich, Paul Ingram, Terry Muck, and Bardwell Smith, along with responses by two Buddhists--Grace Burford and Robert Thurman.In our next issue (volume 22), we will publish articles by five Buddhist authors and two Christian respondents. We will be interested to see if these articles give us clues as to why Christians were more eager to take on this assignment than were Buddhists.In compiling this collection of articles, we made three observations related to good interreligious interchanges. The first is that this form of dialogue requires a good deal of trust among the participants. Talking candidly about important features of the other person's religion runs the risk of offense.Yet the way the writers and respondents--mostly longtime members of the Society for Buddhist-Christian Studies--wrote indicates that trust is developing.Of course, trust is essential for any kind of healthy dialogue. The reason for the development of interreligious dialogue in this century has been as a response to the level of destructive criticism so common to interchanges among adherents of the world's religions. To address this unacceptable level of conflict, it was necessary to step back and consciously adapt a stance of silent humility about and toward the religious other. As the dialogue movement developed, conversations began to punctuate the silence, conversations that hopefully demonstrated openness, understanding our mutual pasts and intertwined futures. Years of this kind of openness leading to understanding makes it possible to enter into a new era of dialogue, the era of constructive criticism made up of equal parts of honest commentary and unequivocal support.We have moved through this idealized paradigm of responses very imperfectly, of course. The level of destructive conflict is still unacceptably high, silent humility is [End Page iii] in sometimes short supply, openness drowned out by self-interest, and constructive criticism imperfectly practiced. Yet we must move forward, experiencing flashes of epiphany and enlightenment as humility, openness, and mutuality ride the wings of developing trust.The second observation--more a realization, actually--is that this form of interreligious interchange requires a high level of sophistication about religions other than one's own. It is hard to pin down the exact nature of this sophistication. It is not just knowledge about the other's religion that is required, although it is partly that. One cannot comment effectively about Buddhist meditation unless one has a certain fundamental understanding of what Buddhist meditation is. Christian prayer is not easy to define, but certain features of the practice are universally recognized among both theologians and practitioners. To conduct the kind of mutual evaluation asked for in this type of dialogue, basic levels of understanding are necessary.The dialogue as we envision it, however, goes beyond knowledge. In our letter of invitation to participants, we made it clear that we were also interested in writers who had some experience with the other religion's spiritual practice. As we received and evaluated submissions, it became clear that what gave the essays power and authority was the mixture of knowledge and experience of the others' spiritual practice. As you will see, it wasn't always the case that our writers had adapted meditative or prayer practice wholesale. But invariably their experience gained through learning about the practice led to changes: deeper, richer practice in their own tradition.This... (shrink)

This is the third draft of a paper that aims to clarify the apparent contradictions in the views presented in certain standards and other specifications of health informatics systems, contradictions which come to light when the latter are evaluated from the perspective of realist philosophy. One of the origins of this document was Klein’s discussion paper of 2005-07-02 entitled “Conceptology vs Reality” and the responses from Smith, as well as the several hours of discussions during the 2005 MIE meeting (...) in Geneva. (shrink)

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Despite the continued interest of researchers from different eras to the problem of the emergence and spread of heretical teachings in Kievan Rus, a number of issues remain insufficiently covered. In particular, the issue of the origins and spread of those heretical teachings that contributed to the development of iconoclastic ideas is worthy of particular attention. In the proposed article, we will look at the most influential heretical currents that penetrated the territory of Kievan Rus with Christianity and began to (...) spread, finding favorable conditions for its development here. (shrink)

In the Qurʾān, the night which encompass half of human life, is expressed by various concepts. From sunset to sunrise (night), various moments of the time frame are also named with different words and concepts. On the other hand, besides sleep and rest, some worship and actions that are asked to be done at night are also mentioned in the Qur’ānic verses. Also sleep at night and the night itself is mentioned as a proof of Allah and an important blessing (...) for us. When we say “night”, people first think of sleep and rest. However, as it is understood from the Qur’ānic verses, the night should not be seen only as a sleep time and rest time. Such that one of the first commandments to the Prophet Muḥammad was to wake up at night and perform various worship and deeds. Also, it is emphasized in the Qurʾān that night worship and actions influence and leave permanent impacts on human being. In this context, in this study, we tried to identify the concepts and expressions stated in the Qurʾān expressing the night-time or the time slices in it by taking into account the references in the Qur’ānic verses. Moreover, we have also examined worship and actions performed or recommended to do at night. Again, we have researched how the worship and actions performed in the calm and darkness of the night will contribute to human being. Thus, we tried to determine how the Qurʾān addresses the "night" which is the preparation time for the next day and the assessment time of the previous day.Summary: One lives half of his life during the day and the other half at night. However, he plans his daily tasks mostly according to daytime, and spends his nights mostly for sleep and rest. On the other hand, sparing the night completely for sleep and rest means that a long period of life passes passively by. That is why we have decided to do a night-time study that expresses an important time frame for human being. Although there are some ḥadīth about the importance of night worship in the sources, we tried to conduct our research within the framework of the Qur’ānic verses about the night. To determine the meaning and the importance attributed to the night by the Qurʾān, we have examined the Qur’ānic verses referring to night-time, night events and worship and actions that are desired to be done during these times. We concluded our research by making use of the main sources of tafsīr and relevant copyrighted works, articles, papers and encyclopedia articles.During the research we saw that the Qurʾān refers to the night and some time periods in it with different names. In this context, we see that concepts such as leyl (ليل), beyāt (بيات), fajr (فجر), seḥar (سحر), ğāsik (غاسق), ʿashiyy (عشيّ) and asīl (أصيل) are used in the āya. In many Qur’ānic verses, phrases reffering an entire day with specific composition such as day-night and morning-evening are used. In the composition of day and night, night is always mentioned first. In the compositions in the form of morning-evening, we see that sometimes the morning is mentioned first, and sometimes the evening. In addition to these, there are expressions such as before the sunrise, sunset, stay until evening that evokes night-time in the Qurʾān.Another point that draws attention in the research is that there are vows on the night or on certain times in the night in the Qurʾān. We can say that the vows in question are an indication of the importance that Allah gives to the night and some time in it. In fact, Allah points to the night, the functions of the night and its relationship with the day as a āyah (proof) of his existence, might and uniqueness.On the other hand, there are many good and bad historical events that happened during the night in the Qurʾān. First of all, it should be noted that the beginning of the waḥy (devine revalation), which is one of the biggest historical events, took place at night. The Qurʾān describes this night, which is mentioned as Laylat al-Qadr, as better than a thousand months. Again, it is mentioned in the Qurʾānic verses that Prophet Moses and Lūṭ left their countries by taking advantage of the darkness of the night with the believers to get rid of the evil of the oppressors. Also, deniers sometimes chose especially the night-time to carry out cheats and traps for the prophets and believers, and even attempts to assassinate. The fact that the night is dark, quiet and calm obsufucates such negative actions. For this reason, the Qurʾān recommended to take refuge in the Lord of the daybreak from the evil of the darkness.The research demonstrates that the Qurʾān asks people to perform various worships and actions in certain time periods of the night. In fact, even in the early days of waḥy, the Prophet was commanded to wake up at night and perform some worship and actions. In this context, he was asked to pray at night, read the Qurʾān by contemplating and understanding, and chant the name of his Lord. Actually, the Prophet is prepared for the heavy responsibility he took spiritually with such actions that he performed at night. Because a strong spirit and mind are necessary for facing up to what will happen during the next day. It is already stated in the Qurʾān that getting up at night has effective and permanent effects on people. Again, during the prophethood, The Prophet has advised to perform some actions such as sajdah (prostration), qiyām, tasbīḥ and tahajjud ṣalāt (night prayer) -as a special night prayer- during the night.In the Qurʾānic verses examined, some prayers and actions are asked to do at night and day regardless of time. Especially three of the farḍ of prayer (ṣalāt), namely evening, ʿišāʾ and fajr prayer (ṣalāt), are performed during the time defined as night. In addition, some aspects such as duʿāʾ (prayer), istighfār (ask for forgiveness), ṣadaqa and daʿwah (call) are mentioned in the Qurʾānic verses. It is an order or recommendation that all this be done at night as well as during the day. Especially for istighfār which means to ask for forgiveness, it is mentioned the time of dawning.As a result, we can say that there are some special features that make the night different from daytime. For instance, it prepares a suitable environment to sleep and rest for one who is tired mentally, spiritually and physically after the daytime; as the night has features such as darkness, silence and tranquility that man needs to rest and be calm. On the other hand, Allah does not want the night, which means half of human life, to be spent entirely with sleep and rest. As, one rests not only his body but also his mind and soul in the quiet and calm atmosphere of the night, Hereby, human-being starts the next day with a more vigorous mind, spirit and body. At night-time, while making an evaluation of the previous day's deeds and actions, people are also prepared spiritually and mentally for the next day's works.We can say that worship and deeds performed at night are more sincere than those performed during daytime, because man stays alone with his nafs and his Lord at night, away from the eyes. This can keep people away from riyā (pretension) and vanity that invalidates their deeds. Man's waking up and worshiping his Lord at a time when everyone is asleep shows his ikhlāṣ and sincerity. All these indicate that the time of responsibility for man is not limited to daytime. For this reason, people should think day and night together within the framework of his responsibilities and do their work accordingly. (shrink)

The experience of the use of applied containerized biomedical software tools in cloud environment is summarized. The reproducibility of scientific computing in relation with modern technologies of scientific calculations is discussed. The main approaches to biomedical data preprocessing and integration in the framework of the intelligent analytical system are described. At the conditions of pandemic, the success of health care system depends significantly on the regular implementation of effective research tools and population monitoring. The earlier the risks of disease can (...) be identified, the more effective process of preventive measures or treatments can be. This publication is about the creation of a prototype for such a tool within the project «Development of methods, algorithms and intelligent analytical system for processing and analysis of heterogeneous clinical and biomedical data to improve the diagnosis of complex diseases», implementted by the V.M. Glushkov Institute of Cybernetics, National Academy of Sciences of Ukraine, together with the United Institute of Informatics Problems, National Academy of Sciences of Belarus. The insurers, entering the market, can insure mostly low risks by facilitating more frequent changes of insurers by consumers and mixing the overall health insurance market. Socio-demographic variables can be risk adjusters. Since age and gender have a relatively small explanatory power, other socio-demographic variables were studied – marital status, retirement status, disability status, educational level, income level. Because insurers have an interest in beneficial diagnoses for their policyholders, they are also interested in the ability to interpret relevant information – upcoding: insurers can encourage their policyholders to consult with doctors more often to select as many diagnoses as possible. Many countries and health care systems use diagnostic information to determine the reimbursement to a service provider, revealing the necessary data. For processing and analysis of these data, software implementations of construction for classifiers, allocation of informative features, processing of heterogeneous medical and biological variables for carrying out scientific research in the field of clinical medicine are developed. The experience of the use of applied containerized biomedical software tools in cloud environment is summarized. The reproducibility of scientific computing in relation with modern technologies of scientific calculations is discussed. Particularly, attention is paid to containerization of biomedical applications, this permits to get reproducibility of the conditions in which the calculations took place, technologies of software pipelining of calculations, that allows to organize flow calculations, and technologies for parameterization of software environment, that allows to reproduce, if necessary, an identical computing environment. The main approaches to biomedical data preprocessing and integration in the framework of the intelligent analytical system are described. The experience of using the developed linear classifier, gained during its testing on artificial and real data, allows us to conclude about several advantages provided by the containerized form of the created application: it permits to provide access to real data located in cloud environment; it is possible to perform calculations to solve research problems on cloud resources both with the help of developed tools and with the help of cloud services; such a form of research organization makes numerical experiments reproducible, i.e. any other researcher can compare the results of their developments on specific data that have already been studied by others, in order to verify the conclusions and technical feasibility of new results; there exists a universal opportunity to use the developed tools on technical devices of various classes from a personal computer to powerful cluster. (shrink)

In the world today, over a billion believers consider themselves Muslim. Of these, more than two-thirds live in Asia, almost 30% in Africa. Of the more than 120 countries in which Muslim communities operate, 35 of them are from all North Africa, Western Asia, as well as in countries such as Senegal, Gambia, Nigeria, Somalia, Afghanistan, Pakistan, Bangladesh and Indonesia, Muslims make up the majority of the population - over 80%.

_Purpose._ The purpose is to justify the validity of interpreting Descartes’ teachings as an enquiry into the search for forms and means of improving human nature, which implies a focus on the way he understands the openness of knowledge and education. The problem is considered from the perspective of representatives of university communities (teachers and librarians), historically included in the communication structure and system of the institution, including through the creation, management, use, preservation and dissemination of knowledge. _Theoretical basis._ One (...) of the tenets of Descartes’ teachings is his desire to improve the human being. For our consideration, it is fundamentally important that Descartes uses "knowledge" not only in a narrow sense – as natural scientific knowledge, but also in a broader sense. In the context of the theme of the study, the most important case is when the thinker recalls the knowledge that every person experiences without referring to philosophy. It is this knowledge that, for Descartes, is key in resolving the central problem of his ethics – how can human nature be perfected? For our consideration of Descartes’ key points, it is fair to focus on the manifestation of the phenomenon of altruism in Descartes’ philosophy and on the representative fact of his inner openness – his willingness to engage in dialogue. He appreciates and encourages his interlocutors to turn to books, which are a form of representation of the vivid personalities of their authors. _Originality._ For the first time in the research literature, the thesis of René Descartes as one of the forerunners of the open knowledge system is substantiated. The arguments are given for the validity of Descartes’ interpretation of the demand of his own epoch for the search of effective forms of human improvement. _Conclusions._ The idea of justification of Descartes’ philosophical legacy as a predictor of open knowledge became possible under the condition of paying attention to the anthropological turn he made and finding substantive analogues of openness, including open education. Drawing on Christianity as the basis for altruism, Descartes demonstrates a caring attitude towards the achievements of previous generations on the path of personal self-development. His attention is rightly drawn to education and books as representations of vibrant personalities. Their authentic and productive assimilation is possible only under the condition of a caring attitude towards the public good, which involves the intellectual volunteering of teachers and librarians. It is about self-realization through altruistic self-improvement, i.e. intellectual charity, which is especially evident today during martial law in Ukraine and is voluntary, conscious and free work for the benefit of others. (shrink)

A wide range of ecological and evolutionary models predict variety in phenotype or behavior when a population is at equilibrium. This heterogeneity can be realized in different ways. For example, it can be realized through a complex population of individuals exhibiting different simple behaviors, or through a simple population of individuals exhibiting complex, varying behaviors. In some theoretical frameworks these different realizations are treated as equivalent, but natural selection distinguishes between these two alternatives in subtle ways. By investigating an increasingly (...) complex series of models, from a simple fluctuating selection model up to a finite population hawk/dove game, we explore the selective pressures which discriminate between pure strategists, mixed at the population level, and individual mixed strategists. Our analysis reveals some important limitations to the ESS framework often employed to investigate the evolution of complex behavior. (shrink)

This article constructively retrieves St. Anselm of Canterbury’s theory of retributive justice and provides a defense of what can be called the retributive model of hell. In the first part of this article, we develop the place of retributive punishment in Anselm’s thinking and discuss how and when retributive punishment is a good thing. In the second part, we apply Anselm’s thinking on retributive justice to the problem of hell and provide a defense of how hell, defined as a state (...) of receiving retributive, damnatory, and irreversible punishment, is good. We then address a series of objections. Despite some criticism that both Anselm and the retributive model of hell receive in the contemporary literature, Anselm’s account of retributive justice can make unique and constructive contributions to the contemporary discussion of hell; by retrieving and applying Anselm’s thought to the problem of hell, we intend to kill two birds with one stone. (shrink)