Kojman, M. and S. Shelah, The universality spectrum of stable unsuperstable theories, Annals of Pure and Applied Logic 58 57–72. It is shown that if T is stable unsuperstable, and 1 [brvbar]T[brvbar], T stable and κ<κ then there is a universal tree of height κ + 1 in cardinality λ.

We consider the first-order finite-difference expression of the commutator between d / dx and x. This is the appropriate setting in which to propose commutators and time operators for a quantum system with an arbitrary potential function and a discrete energy spectrum. The resulting commutators are identified as universal lowering and raising operators. We also find time operators which are finite-difference derivations with respect to the energy. The matrix elements of the commutator in the energy representation are analyzed, and (...) we find consistency with the equality \. We apply the theory to the particle in an infinite well and for the Harmonic oscillator as examples. (shrink)

Thanks to the work of Stephen Newmyer, Plutarch’s importance for modern philosophical debates concerning animal rationality and rights has been brought to the forefront. But Newmyer’s important scholarship overlooks Plutarch’s commitment to a range of rational functions that can be ascribed to animals of various sorts throughout the Moralia. Through an application of the ‘spectrum of animal rationality’ described in the treatise On Moral Virtue to the dialogues where his interlocutors explore the rational capacities of non-human animals (especially Whether (...) Land or Sea Animals are Smarter and Gryllus), this article argues that Plutarch’s commitment to a broad and inclusive sense of ‘reason’ conditions any positive account of animal rationality. Rather, any suggestions of the rational capacities of non-human animals are deeply implicated in Plutarch’s universal system of reason, which differentiates grades of rationality to animals based on natural difference – not unlike his contemporary Stoics. While modern proponents of animal rationality might find some of Plutarch’s ideas unpalatable, the upshot of this study is a fuller sense of Plutarch’s articulate and inclusive sense of reason, which is able to accommodate not only Platonist and Peripatetic notions, but also those of the Stoics and Epicureans, who are especially singled out in the humorous dialogue Gryllus. Thus, Plutarch’s ‘eclecticism’ can be explained as a deep commitment to a universal notion of ‘reason’, marked by a range of functions accessible to all animals – including his philosophical enemies. (shrink)

What is the relationship between consciousness and semiosis? This article attempts to provide some clues to answer this question. For doing it, we explore the application of the Integral model to semiotics; that is to say, the metatheory that integrates the inside, the outside, the individual, and the collective dimension, on one hand and, on the other hand, the levels of development, states and types of consciousness. Our principal hypothesis is that the semiosis depends on the “subjectal” form where the (...) self is located temporarily or permanently. To validate it, we analyze the way in which the universe of meaning changes between the self located below the subject (as a form), and the self located beyond of it. According to the Integral semiotics point of view outlined here, the relationship between consciousness and the meaning has to do with the reduction or expansion of the subjectal spectrum, and the trajectory of the self along of it. (shrink)

Why do artists, poets, philosophers, writers, and others who are usually classified as intellectuals leave the ivory tower to "dirty their hands" in the political arena? In an effort to illuminate the intellectual's struggle to come to grips with the issues raised by political involvement, David Schalk examines the life and thought of five intellectuels engagés in France during the period between 1920 and 1945. From communist to fascist, these figures—Paul Nizan, Jean-Paul Sartre, Emmanuel Mounier, Julien Benda, and Robert Brasillach—cover (...) the full political spectrum, and Professor Schalk studies their diverse reactions to the social, political, and economic tensions of the interwar period. Broadly defining "engagement" as political involvement that is voluntary, conscious, and freely chosen, usually by intellectuals, the author poses the intellectual's dilemma in the following terms: "When we are engagé," he writes, "we fear that we are debasing our highest values; when we are not, we worry that we have become, in Paul Nizan's trenchant phrase, mere chiens de garde [watchdogs]." He then investigates the origins and the popularization of the concept of engagement in the early 1930s, the arguments used to denounce it and to defend it, its different manifestations, and finally its effects on the socio-political actuality of the world. Originally published in 1979. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

This paper will examine universality spectra for relational theories which cannot be described in first-order logic. We will give a method using functors to show that two types of structures have the same universality spectrum. A combination of methods will be used to show universality results for certain ordered structures and graphs. In some cases, a universal spectrum under GCH will be obtained. Since the theories are not first-order, the classic model theory result under GCH (...) does not hold. (shrink)

Christopher Peacocke has recently made an important and insightful effort to fashion a non-verificationist method for distinguishing sense from nonsense. The argument is subtle and complex, and varies somewhat with each of his three target ‘spurious hypotheses’: that if a perfect fission of one person into two were to occur, one and only one of the resulting persons would be identical with the original; that another person’s visual experience can be qualitatively different from your own when you are both seeing (...) the same object, even though your relevant brain states are physically identical and so are your environmental conditions; and that the entire material universe is moving undetectably at a particular uniform velocity with respect to absolute space. My own assessment of his efforts is that they are most successful against the third of these hypotheses, and that this is a function of the fact that of the three, it alone clearly employs a problematic concept- that of absolute location. However, my purpose here is not to engage in a comprehensive evaluation of Peacocke’s project; it is rather to defend the extreme inverted spectrum hypothesis against his attack. I shall argue not only that his argument against EISH fails, but that he is himself independently committed to its intelligibility. Beyond that, I shall point out some striking and, to my mind, welcome consequences of his plausible claims concerning the relations between his own proposal and certain other views concerning content theory; the consequences in question depend both on his positive proposal and on my reasons for rejecting his argument against the extreme inversion hypothesis. (shrink)

This study investigated the understanding of underinformative sentences like “Some elephants have trunks” by children with autism spectrum disorder (ASD). The scalar term ‘some’ can be interpreted pragmatically, ‘Not all elephants have trunks’, or logically, ‘Some and possibly all elephants have trunks’. Literature indicates that adults with ASD show no real difficulty in interpreting scalar implicatures, i.e., they often interpret them pragmatically, as controls do. This contrasts with the traditional claim of difficulties of people with ASD in other pragmatic (...) domains, and is more in line with the idea that pragmatic problems are not universal. The aim of this study was to: a) gain insight in the ability of children with ASD to derive scalar implicatures, and b) do this by assessing not only sensitivity to underinformativeness, but also different degrees of tolerance to violations of informativeness. We employed a classic statement-evaluation task, presenting optimal, logical false, and underinformative utterances. In Experiment 1, children had to express their judgment on a binary option ‘I agree’ vs ‘I disagree’. In Experiment 2, a ternary middle answer option ‘I agree a bit’ was also available. Sixty-six Flemish-speaking 10-year-old children were tested: 22 children with ASD, an IQ-matched group, and an age-matched group. In the binary judgment task, the ASD-group gave more pragmatic answers than the other groups, which was significant in the mixed effects logistic regression analysis, although not in the non-parametric analysis. In the ternary judgment task, the children with ASD showed a dichotomized attitude towards the speaker’s meaning, by tending to either fully agree or fully disagree with underinformative statements, in contrast with TD children, who preferred the middle option. Remarkably, the IQ-matched group exhibited the same pattern of results as the ASD group. Thanks to a fine-grained measure such as the ternary judgment task, this study highlighted a neglected aspect of the pragmatic profile of ASD, whose struggle with social communication seems to affect also the domain of informativeness. We discuss the implications of the dichotomized reaction towards violations of informativeness of these two groups in terms of the potential role of ASD and of cognitive and verbal abilities. (shrink)

Christopher Peacocke has recently made an important and insightful effort to fashion a non-verificationist method for distinguishing sense from nonsense. The argument is subtle and complex, and varies somewhat with each of his three target ‘spurious hypotheses’: that if a perfect fission of one person into two were to occur, one and only one of the resulting persons would be identical with the original; that another person’s visual experience can be qualitatively different from your own when you are both seeing (...) the same object, even though your relevant brain states are physically identical and so are your environmental conditions; and that the entire material universe is moving undetectably at a particular uniform velocity with respect to absolute space. My own assessment of his efforts is that they are most successful against the third of these hypotheses, and that this is a function of the fact that of the three, it alone clearly employs a problematic concept- that of absolute location. However, my purpose here is not to engage in a comprehensive evaluation of Peacocke’s project; it is rather to defend the extreme inverted spectrum hypothesis against his attack. I shall argue not only that his argument against EISH fails, but that he is himself independently committed to its intelligibility. Beyond that, I shall point out some striking and, to my mind, welcome consequences of his plausible claims concerning the relations between his own proposal and certain other views concerning content theory; the consequences in question depend both on his positive proposal and on my reasons for rejecting his argument against the extreme inversion hypothesis. (shrink)

Introduction: Maintaining dignity is one of patients is one of the main ethical responsibilities of caregivers. However, in many cases, the dignity of patients, especially autistic teenagers is not maintained. The extent to which dignity needs are met for this group within the Iranian care system is difficult to determine as dignity is an abstract concept, and there are few related research studies reported. Objectives: The objective of this study is to find out caregivers perspectives on dignity in teenagers with (...) autistic spectrum disorder. Research design: This study uses a qualitative research design. The data were collected through individual, semi-structured interviews and field notes developed during the interviews. In order to analyze the data, qualitative conventional content analysis was used. Participants and research context: In all, 16 professional caregivers for autistic teenagers working in public hospitals were recruited based on a targeted sampling method to reach data saturation from February 2016 to July 2017. Findings: The findings of this study were presented in three main themes, “privacy,” “respecting individual identity,” and “comprehensive support,” and 11 categories. Ethical consideration: This study’s protocol was approved by the Research Ethics Committee of medical universities located in Southeast of Iran and the required ethical principles were followed throughout. Discussion and conclusion: Based on the findings of this study from the perspective of caregivers, autistic teenagers need to be cared for and educated in a respectful environment where their privacy is maintained, their individual identities are respected, and they receive comprehensive familial, social, and financial support. These conditions would maintain the dignity of such teenagers and would result in appropriate behavioral outcomes. Therefore, it is suggested that a cultural, professional and institutional background in which all components of the autistic teenager’s dignity are protected and emphasized be provided. (shrink)

Michael Tye’s considered position on visual experience combines representationalism with externalism about color, so when considering spectrum inversion, he needs a principled reason to claim that a person with inverted color vision is seeing things incorrectly. Tye’s responses to the problem of the inverted spectrum ( 2000 , in: Consciousness, color, and content, The MIT Press, Cambridge, MA and 2002a , in: Chalmers (ed.) Philosophy of mind: classical and contemporary readings, Oxford University Press, Oxford) rely on a teleological (...) approach to the evolution of vision to secure the grounds upon which people with normal color vision can be justly called ‘right’ and those with inverted color vision can be called ‘wrong’. I demonstrate that since the inverted spectrum thought experiment requires that both sorts of vision be behaviorally indistinguishable, no biologically acceptable concept of teleology will allow Tye to draw the distinction he needs. (shrink)

Following a survey of how universal the electromagnetic interaction (EMI) and light, its radiation, are in the living experience and spirituality of men and women, I make a case for the hypothesis that the EMI serves as a physical correlate for the immanence of God. This in turn will be used as partial support for the principal thesis of this article: given the vast spectrum of natural phenomena, from atoms to human brains, that operate via the EMI, we need (...) seriously to consider the EMI in formulating a viable natural theology. The encompassing properties of the EMI provide a unifying and cohesive influence heretofore neglected by the natural theology community. I intend here to stimulate more rigorous study of this approach. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:On Doing Theology and Buddhology:A Spectrum of Christian ProposalsAmos YongThis essay addresses the following questions: "Can/should Buddhists and Christians do theology/Buddhology together? If no, why not? If yes, why and how?" As a Pentecostal Christian systematician and comparativist, I review a number of volumes recently published in the field in light of these queries1 and situate them across a typological spectrum.2 I will conclude by providing my (...) own constructive theological response.3Evangelical VoicesKeith Yandell, the Julius R. Weinberg Professor of Philosophy at the University of Wisconsin, Madison, and Harold Netland, former missionary to Japan and longtime faculty member in philosophy of religion and intercultural studies at Trinity Evangelical Divinity School in Deerfield, Illinois—one of the most important evangelical seminaries in North America—have collaborated on a volume recently jointly released by two of the most important evangelical publishing houses, InterVarsity Press and Paternoster Press.4 These are senior evangelical scholars; between them, they have written or edited numerous books in the areas of philosophy of religion, epistemology, theology of pluralism, and theology of interreligious encounter, among other topics, along the way touching on many aspects of the subject matter in their coauthored book, Buddhism.5 How would they respond to the set of questions above? More particularly, how might we anticipate their response in light of their book?In contrast to previous evangelical engagements with Buddhist traditions, Yandell and Netland provide an exemplary model for future evangelical discussions of Buddhism in the following respects. First, they take the time to understand Buddhist traditions on their own terms, devoting the first half of their book to a historical exposition of Buddhism's emergence, growth, and development across Asia and the West. Second, both have familiarized themselves with the diversity of Buddhist debates and internal disputes, and thus recognize that Buddhists rarely speak with [End Page 103] one voice, especially on complex issues; this is important since it enables them, by and large, to avoid caricatures of Buddhist positions and of erecting straw-man arguments against Buddhist doctrines and ideas. Last but not least, Yandell and Netland do engage in negative apologetics against central Buddhist doctrines,6 as might be expected of evangelical scholars, but they undertake their critical analysis respectfully and with dialogical rhetoric quite different from the kinds of polemic deployed by prior generations of evangelicals.7Yet even given these advances, in the end, Yandell and Netland emphasize the incommensurability of Buddhism and Christianity. The final chapter of their book distinguishes Christian views of God versus Buddhist conceptions of ultimate reality, Jesus vis-à-vis the Buddha, and the human fall into sin needing gracious forgiveness over and against human ignorance needing enlightenment. Their concluding words assert: "These are not simply variations on a common theme, or different ways of expressing the same spiritual insight. The choice here is between two radically different perspectives on reality, on the nature of the human predicament, and the way to overcome it."8To be sure, Yandell and Netland have provided reasoned arguments for such a contrastive perspective, emphasizing especially what they feel to be the incoherence or unintelligibility of the Buddhist teachings that they examine. But if their evangelical readers agree with their conclusions, it will be only because they are not in the position to appreciate—the expositions of this volume notwithstanding—how Buddhists have wrestled with these issues over the millennia but yet come to peace with some of the answers that continue to mystify Yandell and Netland. More specifically, this book will probably appeal to evangelicals because they also presume the sort of either/ or logic at work in its central arguments. Put alternatively, the Buddhist worldview will remain baffling to most evangelicals because they either lack access to or refuse to avail themselves of the practices that give these ideas meaning. Such is the cost of staying primarily at the level of philosophical discourse and analysis.9This probably means that Yandell and Netland would answer "no" to the leading questions of this essay. Christians and Buddhists occupy, in their perspective, incommensurable religious and intellectual grounds. Sustained interreligious encounter can result only in the awareness of the differences... (shrink)

In this article, I present a novel approach to the scientific understanding of consciousness. It is based on the hypothesis that the full range of phenomenal qualities is built into the frequency spectrum of a ubiquitous background field and proceeds on the assumption that conscious systems employ a universal mechanism by means of which they are able to extract phenomenal nuances selectively from this field. I set forth that in the form of the zero-point field (ZPF) physics can offer (...) a promising candidate that is qualified for playing the dual role as both the carrier of energy and consciousness. The appropriate mechanism, which rests upon the principle of dynamical coupling of ZPF modes, is a unique feature of quantum systems, suggesting that the dividing line between conscious and non-conscious systems is defined by the differentiation between quantum systems and classical systems. The presence of this mechanism in the brain is supported by the neurophysiological body of evidence, leading to a consistent explanation of the dynamical properties of the neural correlates of consciousness. Building on these findings, I lay the foundations for the conceptually coherent integration of consciousness into the physical worldview, derive an indicator for the quantity of consciousness of a given system, and outline the further steps toward a theory of consciousness. (shrink)

What do we really know? What are we in relation to the world around us? Here, the acclaimed playwright and novelist takes on the great questions of his career—and of our lives Humankind, scientists agree, is an insignificant speck in the impersonal vastness of the universe. But what would that universe be like if we were not here to say something about it? Would there be numbers if there were no one to count them? Would the universe even be vast, (...) without the fact of our smallness to give it scale? With wit, charm, and brilliance, this epic work of philosophy sets out to make sense of our place in the scheme of things. Our contact with the world around us, Michael Frayn shows, is always fleeting and indeterminate, yet we have nevertheless had to fashion a comprehensible universe in which action is possible. But how do we distinguish our subjective experience from what is objectively true and knowable? Surveying the spectrum of philosophical concerns from the existence of space and time to relativity and language, Frayn attempts to resolve what he calls “the oldest mystery”: the world is what we make of it. In which case, though, what are we? All of Frayn’s novels and plays have grappled with these essential questions; in this book he confronts them head-on. (shrink)

We discuss dividing lines (in model theory) and some test questions, mainly the universality spectrum. So there is much on conjectures, problems and old results, mainly of the author and also on some recent results.

In this paper I apply the concept of _inter-Model Inconsistency in Set Theory_ (MIST), introduced by Carolin Antos (this volume), to select positions in the current universe-multiverse debate in philosophy of set theory: I reinterpret H. Woodin’s _Ultimate L_, J. D. Hamkins’ multiverse, S.-D. Friedman’s hyperuniverse and the algebraic multiverse as normative strategies to deal with the situation of de facto inconsistency toleration in set theory as described by MIST. In particular, my aim is to situate these positions on the (...) spectrum from inconsistency avoidance to inconsistency toleration. By doing so, I connect a debate in philosophy of set theory with a debate in philosophy of science about the role of inconsistencies in the natural sciences. While there are important differences, like the lack of threatening explosive inferences, I show how specific philosophical positions in the philosophy of set theory can be interpreted as reactions to a state of inconsistency similar to analogous reactions studied in the philosophy of science literature. My hope is that this transfer operation from philosophy of science to mathematics sheds a new light on the current discussion in philosophy of set theory; and that it can help to bring philosophy of mathematics and philosophy of science closer together. (shrink)

This meditation is a series of reflections about some milestones along my philosophical journey that concern universals, universal definitions, claims to universal moral principles, and universal dialogue. It begins with a focus on the Socratic search for universal definitions of general terms; and it continues with a look at the way my discovery of non-Euclidean geometries began to challenge my attitude toward the possibility of universal definitions of all general terms. Along the way I bring out how Wittgenstein’s notion of (...) “family resemblances” added to this challenge. The meditation continues with reflections on Kant’s attempts to make a case for a universal and unconditional moral imperative. Following this I sketch a counter-case that the concrete human being gets lost in a haze of Kantian abstraction. These reflections bring out the clear conceptual linkage between the “abstract universal” and the “external relation” as canons ofinterpretation.The meditation then makes a shift to some later milestones on my journey, beginning with reflection on the “concrete universal” and the “internal relation” as alternative canons of interpretation. I try to illustrate how Marx critically appropriated Hegel’s view of these canons via discussion of Marx’s notion of “praxis;” and then go on to adopt these canons of interpretation throughout the rest of the meditation. Employing these canons of interpretation, and with Aristotle’s very broad understanding of the term “politics” in mind, I construe universal dialogue to be a mode of discourse oriented toward the development of a new “politics of the global village” that could cultivate the practice of concretely relating to the other person as a person. Inasmuch as Aristotle construed “politics” as involving a developed ethics as well as a “science of society” , the meditation proceeds with a preliminary sketch of these two dimensions of a new “politics of the global village.”My meditation goes on to suggest a fundamental ethical principle that could be concretely and universally adopted by all people, and that could guide universal dialogue. The meditation continues with a sketch of a philosophical reconstruction of a humanistic Marxist “science of society,” and integrates the fundamental ethical principle with it. This sketch is basically a philosophical clarification of Marx’s theory of cultural evolution that brings into play the key role of the concrete universal and the internal relation as fundamental canons of interpretation. The meditation concludes with an argument that universal dialogue on the part of a very wide spectrum of ordinary people, as well as specialists, is the sine qua non for any hope of transforming the secular basis of human societies in the direction of social justice, as all of humanity faces the daunting crises that loom throughout planet Earth. (shrink)

Inflationary cosmology has been widely accepted due to its successful predictions: for a “generic” initial state, inflation produces a homogeneous, flat, bubble with an appropriate spectrum of density perturbations. However, the discovery that inflation is “generically eternal,” leading to a vast multiverse of inflationary bubbles with different low-energy physics, threatens to undermine this account. There is a “predictability crisis” in eternal inflation, because extracting predictions apparently requires a well-defined measure over the multiverse. This has led to discussions of anthropic (...) predictions based on a measure over the multiverse, and an assumption that we are typical observers. I will give a pessimistic assessment of attempts to make predictions in this sense, emphasizing in particular problems that arise even if a unique measure can be found. (shrink)

A venerable tradition in the metaphysics of science commends ontological reduction: the practice of analysis of theoretical entities into further and further proper parts, with the understanding that the original entity is nothing but the sum of these. This tradition implicitly subscribes to the principle that all the real action of the universe (also referred to as its "causation") happens at the smallest scales-at the scale of microphysics. A vast majority of metaphysicians and philosophers of science, covering a wide swath (...) of the spectrum from reductionists to emergentists, defend this principle. It provides one pillar of the most prominent theory of science, to the effect that the sciences are organized in a hierarchy, according to the scales of measurement occupied by the phenomena they study. On this view, the fundamentality of a science is reckoned inversely to its position on that scale. This venerable tradition has been justly and vigorously countered-in physics, most notably: it is countered in quantum theory, in theories of radiation and superconduction, and most spectacularly in renormalization theories of the structure of matter. But these counters-and the profound revisions they prompt-lie just below the philosophical radar. This book illuminates these counters to the tradition principle, in order to assemble them in support of a vaster (and at its core Aristotelian) philosophical vision of sciences that are not organized within a hierarchy. In so doing, the book articulates the principle that the universe is active at absolutely all scales of measurement. This vision, as the book shows, is warranted by philosophical treatment of cardinal issues in the philosophy of science: fundamentality, causation, scientific innovation, dependence and independence, and the proprieties of explanation. (shrink)

This article offers a view on the emerging practice of managing external relations of the modern university, and the role of science communication in this. With a representative sample of research universities in four countries, we seek to broaden our understanding of the _science communication (SC) function_ and its niche within the modern university. We distinguish science communication from corporate communication functions and examine how they distribute across organisational levels. We find that communication functions can be represented along a (...) class='Hi'>spectrum of (de)centralisation: public relations and marketing activities are more likely carried out at the central level (central offices), and public affairs and SC activities are more likely carried out at decentral levels (e.g. in specific offices and/or research institutes, departments). This study shows that little attention is paid to science communication at central structures, suggesting that it is not a practice that aligns easily with university corporate communication, yet SC might find its niche increasingly in decentral locations of activity. (shrink)

Few words in both everyday parlance and theoretical discourse have been as rhapsodically defended or as fervently resisted as "experience." Yet, to date, there have been no comprehensive studies of how the concept of experience has evolved over time and why so many thinkers in so many different traditions have been compelled to understand it. _Songs of Experience _is a remarkable history of Western ideas about the nature of human experience written by one of our best-known intellectual historians. With its (...) sweeping historical reach and lucid comparative analysis—qualities that have made Martin Jay's previous books so distinctive and so successful—_Songs of Experience _explores Western discourse from the sixteenth century to the present, asking why the concept of experience has been such a magnet for controversy. Resisting any single overarching narrative, Jay discovers themes and patterns that transcend individuals and particular schools of thought and illuminate the entire spectrum of intellectual history. As he explores the manifold contexts for understanding experience—epistemological, religious, aesthetic, political, and historical—Jay engages an exceptionally broad range of European and American traditions and thinkers from the American pragmatists and British Marxist humanists to the Frankfurt School and the French poststructuralists, and he delves into the thought of individual philosophers as well, including Montaigne, Bacon, Locke, Hume and Kant, Oakeshott, Collingwood, and Ankersmit. Provocative, engaging, erudite, this key work will be an essential source for anyone who joins the ongoing debate about the material, linguistic, cultural, and theoretical meaning of "experience" in modern cultures. (shrink)

This study sought to gauge ethical attitudes about professional boundary issues of physicians and nurses in the Kingdom of Saudi Arabia. Respondents scored 10 relevant boundary vignettes as to their ethical acceptability. The group as a whole proved “aware/ ethically conservative,” but with the physicians' score falling on the “less ethically conservative” part of the spectrum compared to nurses. The degree of ethicality was more related to profession than to gender, with nurses being more “ethical” than physicians.

The presented enhanced version of Eriksen’s theorem defines an universal transform of the Foldy–Wouthuysen type and in any external static electromagnetic field reveals a discrete symmetry of Dirac’s equation, responsible for existence of a highly influential conserved quantum number—the charge index distinguishing two branches of DE spectrum. It launches the charge-index formalism obeying the charge-index conservation law. Via its unique ability to manipulate each spectrum branch independently, the CIF creates a perfect charge-symmetric architecture of Dirac’s quantum mechanics, which (...) resolves all the riddles of the standard DE theory. Besides the abstract CIF algebra, the paper discusses: the novel accurate charge-symmetric definition of the electric-current density; DE in the true-particle representation, where electrons and positrons coexist on equal footing; flawless “natural” scheme of second quantization; and new physical grounds for the Fermi–Dirac statistics. As a fundamental quantum law, the CICL originates from the kinetic-energy sign conservation and leads to a novel single-particle physics in strong-field situations. Prohibiting Klein’s tunneling in Klein’s zone via the CICL, the precise CIF algebra defines a new class of weakly singular DE solutions, strictly confined in the coordinate space and experiencing the total reflection from the potential barrier. (shrink)

Difficulties with executive function have often been identified in individuals with various neurodevelopmental disorders such as Autism Spectrum Disorder, Attention-Deficit Hyperactivity Disorder, and Developmental Co-ordination Disorder. Additionally, in childhood and adolescence, executive functioning is an important predictor of academic achievement. However, less research has explored these relationships in adult students, and those with a high level of neurodevelopmental disorder traits but no clinical diagnosis. Therefore, the current study aimed to assess whether ASD, ADHD, and DCD traits can predict academic (...) achievement in university students, and whether traits of these neurodevelopmental conditions moderate the relationship between executive function and academic achievement. Both neurotypical students and those with a clinical diagnosis of a neurodevelopmental disorder were able to participate, with the majority being neurotypical. Participants completed four self-report questionnaires and provided a measure of academic achievement based on their university assignment results. Traits of ASD, ADHD, and DCD alone did not predict achievement, however, traits of ADHD and DCD significantly moderated the relationship between executive function and academic achievement. ASD traits did not significantly moderate this relationship. Implications and suggestions for future research are also discussed. (shrink)

Jones introduces an intricate machinery of kin classification that overcomes limitations of previous accounts. I question whether such a machinery is plausible. Because individuals never need to learn the entire spectrum of kin terminology, they could rely on data-driven learning. The complexity of Jones's machinery for kin classification casts doubt on the existence of innate structures that cover the complete linguistic domain.

A hundred years ago the science of spectroscopy, though not yet christened, may be said to have attained its majority and to be just entering on its period of full adult development. It was born, of course, with Newton's explanation of the formation of the spectrum, and for many years thereafter little of importance was added to what he had discovered. It was not, in fact, until the nineteenth century that anything of outstanding importance occurred, and then, in 1802, (...) Wollaston substituted a slit for the round hole through which Newton's sunlight passed into his prism, and thereby not only saw for the first time the dark lines in the solar spectrum but also took the first step towards the perfection of the spectroscope on which all later progress depended. The next step was taken by Fraunhofer who, in 1814, examined the spectrum through a telescope instead of letting it fall on a screen. The last essential improvement—the introduction of the collimator to make the light from the slit parallel before it entered the prism—was introduced in 1839 independently by Simms and Swan, so that before our period begins, the complete spectroscope existed, though it was not to be converted into a spectrograph, for photographing spectra, until much later. (shrink)

We take I.Q. tests but not Compassion Aptitude tests. Yet mind and emotions need to be seen as two different parts of the same spectrum if the battered human psyche is to be mended. Skolimowski sees the opportunity for a new order to be brought about if the Western mind can return to, then reintegrate, the spiritual.

Despite a consensus across the political spectrum that the problem of the chronically uninsured is in dire need of solution, little progress has been made. Public spending goes to topping up coverage for the elderly, already heavily subsidized under Medicare, or helping people temporarily without insurance because of international trade dislocations, so that it is clear that something is lacking in the case for significantly reducing the number of uninsured persons. In this paper I suggest that there have been (...) two missing ingredients: a strategy for breaking the political deadlock around this issue, and information about the benefits of coverage sufficient to persuade kindly but skeptical taxpayers that they should be willing to pay to help solve this problem. (shrink)

Despite a consensus across the political spectrum that the problem of the chronically uninsured is in dire need of solution, little progress has heen made. Public spending goes to topping up coverage for the elderly, already heavily subsidized under Medicare, or helping people temporarily without insurance because of international trade dislocations, so that it is clear that something is lacking in the case for significantly reducing the number of uninsured persons. In this paper I suggest that there have been (...) two missing ingredients: a strategy for breaking the political deadlock around this issue, and information about the benefits of coverage sufficient to persuade kindly but skeptical taxpayers that they should be willing to pay to help solve this problem.This article begins with a discussion of these two problems. It then outlines a strategy based on income-related or conditioned refundable tax credits for private and public insurance, coupled with a plan to assemble persuasive information that may move things forward. (shrink)

Yetta Howard's queer-radical monograph Ugly Differences: Queer Female Sexuality in the Underground presents in its four chapters and conclusion a critical discussion of queer radicality in underground art productions. The chapters engage with Slava Tsukerman's camp cult movie Liquid Sky, Sapphire's poetry, Roberta Gregory's and Erika Lopez's comics, A. L. Steiner and Narcissister's collaborative art installation Winter/Spring Collection, and New Queer Cinema's High Art. In this volume, Howard unearths a spectrum of aesthetic pleasure derived from survival and self-destruction, to (...) tragic romance and kink intimacies. In all the material that Howard chooses for her discussions, “ugliness” enacts a powerful, political premise, which makes this book not only a captivating manifesto of queer punk aesthetics but also a thoughtful exploration of the importance of subcultural, queer-feminist politics antagonizing the norms of mainstream LGBT inclusion politics and homonormative pink-washing tendencies. Ultimately, as the key term of this volume, “ugliness” unfolds in the chapters, specifically in the analogy of three textual elements: as the “disagreeable and pejorative traits” conventionally attributed to queerness (2); a critique of the abjection and stigmatization of all bodies outside of the Western norms of white, able-bodied, cis masculinity (2); and third, as the angry, creative, punk, and anti-aesthetic textual practices of subcultural queer life (2). (shrink)

Rarely have I begun a book with such keen enthusiasm only later to cool to a deep but respectful ambivalence. In this clearly written and thoughtful monograph, Canadian analytic philosopher J. L. Schellenberg spurs readers to think about religion in evolutionary terms analogous to how Darwin and others have taught us to think about nature. As I will outline, I think he has mixed success in this engaging endeavor.Schellenberg’s valuable insight, and the source of my initial enthusiasm, is his emphasis (...) on the full spectrum of what he calls “deep time” (pp. 1–7). Evolutionary thinking has rightly taught us to take the long view, but it is difficult for us to fully grasp the immensity of what this means. “Evolutionary time,” he notes, “is of an extent almost beyond fathoming—that’s why scientists call it ‘deep.”’ Quoting Stephen Jay Gould, he continues: “‘[A]n abstract, intellectual understanding of deep time comes easily enough—I know how many zeroes to place after 10 when I mean billions .. (shrink)

From Morality to the End of Reason is an ambitious book. Ingmar Persson tackles key issues from across the spectrum of ethical theory and beyond: the nature of rights, self-ownership, killing and letting die, the doctrine of double effect, collective action, freedom and moral responsibility, the nature and ground of practical and epistemic reasons. His conclusions on these wide-ranging issues are woven into an overarching view of morality and rationality.