Alan Gross applies the principles of rhetoric to the interpretation of classical and contemporary scientific texts to show how they persuade both author and audience. This invigorating consideration of the ways in which scientists--from Copernicus to Darwin to Newton to James Watson--establish authority and convince one another and us of the truth they describe may very well lead to a remodeling of our understanding of science and its place in society.

In debate with John Caiazza, we clarify the meaning of the terms technology and secular, arguing that technology is not really secular. Only when combined with antireligious secularism do we get the modern techno‐secular worldview. Science is not secular in the strong sense, nor does its practice automatically lead to the techno‐secular. As a complete worldview, techno‐secularism is antireligious, but it also is dehumanizing and destructive of our environment. Religion may provide a transcendent source for a humanizing morality that might (...) move technology in a more ecofriendly, humane direction. The alternative is not a happy one for our posthuman technological future. (shrink)

This accessible book examines the philosophical foundations of Chaim Perelman's rhetorical theory. In addition to offering a brief biography, it explores Perelman's deep philosophical commitments and his concern for the ways in which the details of actual texts realize those commitments. The authors show that Perelman still reigns supreme when it comes to the elucidation of actual texts. His is a microanalysis of arguments, one that is endlessly suggestive of ways of analyzing texts at the level of the word and (...) phrase, the arrangement of parts, and the structure of arguments. Book jacket. (shrink)

Examines the nature of rhetorical theory and criticism, the rhetoric of science, and the impact of poststructuralism and postmodernism on contemporary accounts of rhetoric.

A reading of a sample of taxonomical papers leads to the conclusion that new species identification is both taxonomically plausible and philosophically incoherent. As a result, taxonomy becomes a science that apparently violates a necessary condition of its rationality. It is this apparent violation that is the focus of the philosophical debate, a debate whose goal for taxonomy is theoretical coherence at a global level. In this paper, I assess the appropriateness of this goal.

It is the laws of nature, among other things, that allow for the periodic processesthat underlie isochronic clocks. Is God in any Measured Time? If not, does our Measured Time measure the eternity of God? I will argue that God is not in any ...

The concept of Intentional Action is at the core of Praxeology, as developed by the Austrian economist Ludwig von Mises. Under this unique approach, defined as the science of human action and designed to study the field of the social sciences, Mises create “action axiom”: the contention that every acting man more satisfactory state of affairs for a Austrian scholar is able to derive the fundament human action; such as value, scale of value, scarcity, abundance, profit, loss, uncertainty and causality, (...) among others. This paper intends to present the praxeological perspective on intentional action and its epistemologic implications; it also attempts to answer objections to this thesis. (shrink)

The sublime evokes our awe, our terror, and our wonder. Applied first in ancient Greece to the heights of literary expression, in the 18th-century the sublime was extended to nature and to the sciences, enterprises that viewed the natural world as a manifestation of God's goodness, power, and wisdom. In The Scientific Sublime, Alan Gross reveals the modern-day sublime in popular science. He shows how the great popular scientists of our time--Richard Feynman, Stephen Hawking, Steven Weinberg, Brian Greene, Lisa (...) Randall, Rachel Carson, Stephen Jay Gould, Steven Pinker, Richard Dawkins, and E. O. Wilson--evoke the sublime in response to fundamental questions: How did the universe begin? How did life? How did language? These authors maintain a tradition initiated by Joseph Addison, Edmund Burke, Immanuel Kant, and Adam Smith, towering 18th-century figures who adapted the literary sublime first to nature, then to science--though with one crucial difference: religion has been replaced wholly by science. In a final chapter, Gross explores science's attack on religion, an assault that attempts to sweep permanently under the rug two questions science cannot answer: What is the meaning of life? What is the meaning of the good life? (shrink)

This chapter contains sections titled: * Science and Rationality as Human Practices * Practical Objectivity and Explanatory Focus * Methodological Naturalism and Informal Reasoning * Microdesign and Macrodesign in Science * Note * References * Further Reading.

Interleukin 1β‐converting enzyme (ICE)‐like proteases (caspases) play an important role in programmed cell death (apoptosis), and elucidating the consequences of their proteolytic activity is central to our understanding of the molecular mechanisms of cell death. Diverse structural and regulatory proteins and enzymes, including protein kinase Cδ, the retinoblastoma protein (a protein involved in cell survival), the DNA repair enzyme DNA‐dependent protein kinase and the nuclear lamins, undergo specific and limited endoproteolytic cleavage by various caspases during apoptosis. Since individual caspases can (...) cleave multiple substrates, the consequences of cleavage of only a single substrate are still poorly understood. Nevertheless, proteolytic activation of protein kinase Cδ may be an important early step in the cell death pathway, and cleavage of the retinoblastoma protein could suppress its cell survival function, whereas proteolytic inactivation of DNA repair enzymes might compromise the ability of the cell to reverse DNA fragmentation. On the other hand, cleavages of nuclear and cytoplasmic structural proteins (e.g. the lamins and Gas2) appear to be required for or contribute to the dramatic rearrangements in cellular architecture that are necessary for the completion of the cell death process. An emerging theme is that parallel and sequential proteolytic activation and inactivation of key protein substrates occurs during the multiple steps of apoptosis. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 33.4 (2000) 319-335 [Access article in PDF] Rhetoric as a Technique and a Mode of Truth: Reflections on Chaïm Perelman Alan Gross In memoriam: Henry Johnstone, fons et origo.In one of his many criticisms of The New Rhetoric, the philosopher Henry W. Johnstone Jr. complains about its chapter "The Dissociation of Concepts" that "one is never sure whether [Chaïm Perelman is] thinking of rhetoric primarily (...) as a technique or primarily as a mode of truth. One wonders, too, what status [he is] claiming for the book itself" (1978, 99). 1 Since the chapter in question largely concerns philosophical argument, the doubt is very much apropos. But the response to Johnstone's implied question--a response that Johnstone does not think available--is that the correct answer legitimately varies in a systematic way. While in philosophical contexts, and, incidentally, in scientific ones, rhetoric is invariably a mode of truth, in contexts of public address it need not be. To see how this systematic variation might be the case, I will focus, as does Johnstone, on the dissociation of concepts as a test case of the robustness of a rhetoric oriented toward truth. To do so, I must first define dissociation and then come to terms with the way in which concepts are dissociated in public address, in philosophy, and in science. In treating these examples, however, I must be wary. While they will vary systematically according to field, they are not each instances of any general "law" of dissociation. Johnstone is surely right to "doubt whether there is any general logic of dissociation; there is only the logic of each particular dissociation, generated in each case by a particular problem" (99). When I have run through my examples, I can return to Johnstone's question about the status of rhetoric and of Perelman's study of it.Suppose that, in a campaign for the United States Senate, my opponent says that the central issue is high taxes, not the rise of medical costs, while I say that the central issue is medical costs, not high taxes. Neither of us [End Page 319] need be engaged in the dissociation of concepts; we may simply be excluding taxes and medical care, respectively, from political matters that deserve our immediate and full attention; we may simply be breaking the link between these issues and those of high political salience. In Perelman's words, "[T]he technique of breaking up a liaison consists... in asserting that elements that should remain separated and independent are improperly associated" (Perelman and Olbrechts-Tyteca 1969, 411). Yet, if we think that adequate medical care for all Americans is a moral issue, that it transcends politics, we are dissociating this issue from the category of campaign issues of the ordinary sort, those that deal "merely" with expediency. In the process, we are devaluing matters of mere expediency. Dissociation is a way of taking the argumentative high ground, of putting an issue on a different plane, an act that in this case turns a political race into a moral contest. In Perelman's words, "[T]he dissociation of notions brings about a more or less profound change in the conceptual data that are used as a basis of argument. It is then no more a question of breaking the links that join independent elements, but of modifying the very structure of these elements" (412).To illustrate this difference, I will use two parallel passages on the same topic: one from Stephen Douglas and the other from Abraham Lincoln, both from the debate between them in Alton, Illinois, on 15 October 1858. In his passage, Douglas stoutly defends states' rights: This government was made on the great basis of the sovereignty of the States--the right of each state to regulate its own domestic institutions to suit itself, and that right was conferred with the understanding and expectation that inasmuch as each locality had separate and distinct interests, each state must have different and distinct local and domestic institutions, corresponding to the wants... (shrink)

The relationship between religiosity and ethical behavior at work has remained elusive. In fact, inconsistent results in observed magnitudes and direction led Hood et al. (The psychology of religion: An empirical approach, 1996 ) to describe the relationship between religiosity and ethics as “something of a roller coaster ride.” Weaver and Agle (Acad Manage Rev 27(1):77–97, 2002 ) utilizing social structural versions of symbolic interactionism theory reasoned that we should not expect religion to affect ethical outcomes for all religious individuals; (...) rather, such a relationship likely depends on specific religious attitudes including religious motivation orientation (intrinsic RMO vs. extrinsic RMO), perceived sacred qualities of work (job sanctification), and views of God (VOG, loving vs. punishing). We examined the effects of these three religious attitudes on participants’ judgments of 29 ethically questionable vignettes. Consistent with symbolic interactionism theory, intrinsic RMO and having a loving view of God were both negatively related to endorsing ethically questionable vignettes, whereas extrinsic RMO was positively related to endorsing the vignettes. Unexpectedly, job sanctification was positively related to endorsing the vignettes. However, both intrinsic and extrinsic RMO moderated this relationship such that sanctifying one’s job was related to ethical judgments only for those who were: (a) low in intrinsic RMO or (b) high in extrinsic RMO. We reasoned based on symbolic interactionism theory that intrinsically motivated participants, in contrast to extrinsically motivated participants, may have utilized their religious beliefs as a guiding framework in making ethical judgments. (shrink)

An overview of several philosophical issues that arise from the recent growth of interest in the relationships between science and theology. The interactions between theology and science are complex, and often highly contextual in nature. This makes simple typologies of their interaction rather dubious. There are some similarities between religion and science, including the difficulty of defining them. Concerns about the use and meaning of language, and issues of realism and anti-realism, are found in both areas of thought. Epistemology is (...) important to both areas, and there is increasing acceptance of differing epistemologies not only in religion and science, but also within the various scientific disciplines. One central issue is the question of legitimate influence between science and theology given their aims and methods. Another issue surrounds the question of naturalism in natural science. Also important to note is the variety of god-concepts at work in the current dialogue between science and theology. (shrink)

I am grateful to Dr William L. Craig for his reply to an earlier article of mine in this journal, on the relationship between God and time. Craig and I agree on most points with respect to the relationship between God and time. What then is there for us to disagree about? The point Craig argues for is, eternity is ‘coincident’ with our history, i.e. the duration of our space–time is simultaneous with some duration of eternity. But I already agree (...) to this point. In fact, I argued that if God sustains the universe, and if the universe and God are temporal, then God's time must be related to our time. We are in God's time, and God's time is our time, when by time we mean ‘ontological time’ or what I call duration, rather than Measured Time. If this is so, where is our disagreement? Our disagreement turns on this question: does history measure eternity? Does the ‘cosmic time’ of our universe give a proper measure to the same duration of God's time in eternity? I say it does not, while Craig says that it does. (shrink)

Gallup surveys consistently show that nine in 10 Americans express a belief in God (Nash, Business, religion, and spirituality: A new synthesis, 2003 ), while more than 45 % claim to have some awareness of God on the job (Nash and McLellan, Church on Sunday, Work on Monday: The Challenges of Fusing Christian Values with Business Life, 2001 ). Recently, Lynn et al. (Journal of Business Ethics 85:227–243, 2009 ) argued that the ability to integrate the specific beliefs and practices (...) of one’s faith with the work one does represent an important although neglected area of research. As such, they developed and demonstrated convergent validity for the faith at work scale, designed to measure the extent to which individuals believe they are able to integrate their Judaeo-Christian beliefs and practices and their work. In a subsequent study, Lynn et al. (Human Relations 64:675–701, 2010 ) demonstrated that the faith at work scale was related to faith maturity, church attendance, age, and denominational strictness, and negatively associated with organizational size. No research, however, has examined the possible positive benefits of integrating faith and work. I therefore developed and tested hypotheses concerning the relationship between the faith at work scale and seven important life and work outcomes (satisfaction with life, intent to leave one’s job, self-rated job performance, job satisfaction, and three forms of organizational commitment). In all, four of seven hypotheses were confirmed. (shrink)

Apoptosis‐inducing factor (AIF) is expelled from mitochondria after some apoptotic stimuli and translocates to the nucleus, which may contribute to DNA and nuclear fragmentation in some non‐physiological mammalian cell deaths. Conversely, the requirement for mitochondrial AIF in oxidative phosphorylation and energy generation provides a plausible explanation for the embryonic lethality or neurodegeneration that has been found in different AIF‐deficient mouse models. These findings may help illuminate the ability of mitochondrial AIF to suppress cytoplasmic stress granule formation and to promote the (...) tumorigenic growth of cancer cells. AIF is ideally located in the mitochondrion to perform a vital normal function in energy production. Once it translocates to the nucleus, however, the cell might die either of energy failure or nuclear fragmentation (or both). We propose that the main function of AIF is to support energy production in both normal and transformed cell physiology, whereas nuclear‐translocated AIF might contribute to stress‐induced or pathological cell death in certain scenarios. BioEssays 28: 834–843, 2006. © 2006 Wiley Periodicals, Inc. (shrink)

A distinct group of receptors including DCC, UNC5, RET and Ptc1 is known to function in ligand‐dependent neuronal growth and differentiation or axon guidance. Acting as “dependence receptors”, they may also regulate neuronal cell survival by inducing apoptosis in the absence of cognate ligand. Receptor‐initiated apoptosis requires proteolytic (caspase) cleavage and exposure of a pro‐apoptotic region in the cytoplasmic domains of the receptors. In contrast, classical apoptosis induced by growth factor or cytokine deprivation involves loss of survival signaling without receptor (...) cleavage. DCC, UNC5, RET and Ptc1 are downregulated or mutated in diverse cancers, and show properties characteristic of tumor suppressors, consistent with their ability to promote neuronal cell death. Dysfunctional dependence receptors have been linked to the loss of specific neurons in certain inherited and neurodegenerative diseases. Dependence receptor‐initiated apoptosis represents a novel paradigm for the controlled removal of specific cells during neural development and elimination of malignant cells that have strayed beyond regions of ligand availability. BioEssays 26:656–664, 2004. © 2004 Wiley Periodicals, Inc. (shrink)

ArgumentA growing cross-disciplinary literature has acknowledged the importance of verbal-visual interaction in the creation and communication of scientific texts. I contend that the proper understanding of these texts must flow from a hermeneutic model that takes verbal-visual interaction seriously, one that is firmly grounded in cognitive constraints and affordances. The model I propose has two modules, one for perception, derived from Gestalt psychology, the other for cognition, derived from Peirce's semiotics. I apply this model to an important but largely neglected (...) text in the history of nineteenth-century science, Charles Lyell'sThe Geological Evidences of the Antiquity of Man, and to two accounts by well-respected historians of science, both of the same key discovery in quantum physics. In doing so, I hope to demonstrate the advisability of incorporating the exegetical practices my model entails into the everyday practices of historians of science. (shrink)

In this collection edited by Alan G. Gross and Arthur E. Walzer, scholars in communication, rhetoric and composition, and philosophy seek to “reread” Aristotle’s Rhetoric from a purely rhetorical perspective.