Mints has given a deductive calculus, a set of proof rules, for pure Prolog such that the goal X = A1,..., An succeeds in Prolog iff X is derivable in this calculus and X fails in Prolog iff ()X is derivable in this calculus. We summarise Mints' results and give appropriate modifications of his calculus to deal with use of negated goals in Prolog, SLD- resolution, SLDNF-resolution, extensions of SLDNF-resolution allowing negation as failure to be applied to nonground negative literals.

In the seminiferous tubule of the mammalian testis, one type A1 spermatogonium (diploid, 2n) divides and differentiates into 256 spermatozoa (haploid, n) during spermatogenesis. To complete spermatogenesis and produce ∼150 × 106 spermatozoa each day in a healthy man, germ cells must migrate progressively across the seminiferous epithelium yet remain attach to the nourishing Sertoli cells. This active cell migration process involves precisely controlled restructuring events at the tight (TJ) and anchoring junctions at the cell–cell interface. While the hormonal events (...) that regulate spermatogenesis by follicle‐stimulating hormone and testosterone from the pituitary gland and Leydig cells, respectively, are known, less is known about the mechanism(s) that regulates junction restructuring during germ cell movement in the seminiferous epithelium. The relative position of tight (TJs) and anchoring junctions in the testis is of interest. Sertoli cell TJs that constitute the blood–testis barrier (BTB) are present side by side with anchoring junctions and are adjacent to the basement membrane. This intimate physical association with the TJs, the anchoring junctions and the basement membrane (a modified form of extracellular matrix, ECM) suggests a role for the ECM in the junction dynamics of the testis. Indeed, evidence is accumulating that ECM proteins are crucial to Sertoli cell TJ dynamics. In this review, we discuss the pivotal role of tumor necrosis factor α (TNFα) on BTB dynamics via its effects on the homeostasis of ECM proteins. In addition, discussion will also be focused on the novel findings regarding the role of non‐basement‐membrane‐associated ECM proteins and components of focal adhesion (a cell–matrix anchoring junction type) in the regulation of junction dynamics in the testis. BioEssays 26:978–992, 2004. © 2004 Wiley Periodicals, Inc. (shrink)

In [1], D. W. Hart and C. Mcginn considered two logics Al and A2. These logics embody part of a tradition about a priori knowledge and necessity. They proved that A2 is a conservative extension of a well-known modal logic S5 but left the problem whether Al is a conservative extension of S4 open. In this note, we shall show that Al is not a conservative extension of S4 but of S5, and also correct an inadequate proof.

The suppression of the Modus Ponens inference is described as a loss of confidence in the conclusion C of an argument ''If A1 then C; If A2 then C; A1'' where A2 is a requirement for C to happen. It is hypothesised that this loss of confidence is due to the derivation of the conversational implicature ''there is a chance that A2 might not be satisfied'', and that different syntactic introductions of the requirement A2 (e.g., ''If C then A2'') will (...) lead to various frequencies in the derivation of this implicature, according to previous studies in the field of causal explanation. An experiment is conducted, whose results support those claims. Results are discussed in the light of the Mental Logic and Mental Model theories, as well as in the light of the pragmatic approach to uncertain reasoning. (shrink)

This paper is concerned with extensions of geometric stability theory to some nonelementary classes. We prove the following theorem:Theorem. Let [Formula: see text] be a large homogeneous model of a stable diagram D. Let p, q ∈ SD(A), where p is quasiminimal and q unbounded. Let [Formula: see text] and [Formula: see text]. Suppose that there exists an integer n < ω such that [Formula: see text] for any independent a1, …, an∈ P and finite subset C ⊆ Q, but (...) [Formula: see text] for some independent a1, …, an, an+1∈ P and some finite subset C ⊆ Q.Then [Formula: see text] interprets a group G which acts on the geometry P′ obtained from P. Furthermore, either [Formula: see text] interprets a non-classical group, or n = 1,2,3 and•If n = 1 then G is abelian and acts regularly on P′.•If n = 2 the action of G on P′ is isomorphic to the affine action of K ⋊ K* on the algebraically closed field K.•If n = 3 the action of G on P′ is isomorphic to the action of PGL2(K) on the projective line ℙ1(K) of the algebraically closed field K.We prove a similar result for excellent classes. (shrink)

The poly(A)‐dependent translational regulation of maternal mRNAs is an important mechanism to execute stage‐specific programs of protein synthesis during early development. This control underlies many crucial developmental events including the meiotic maturation of oocytes and activation of the mitotic cell cycle at fertilization. A recent report(1) demonstrates that the 3′ untranslated region of the cyclin A1, B1, B2 and c‐mos mRNAs determines the timing and extent of their cytoplasmic polyadenylation and translational activation during Xenopus oocyte maturation. These studies further establish (...) that protein synthesis can be temporally and quantitatively controlled by developmentally regulated changes in the polyadenylation of maternal mRNAs. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 265 concluding chapter (pp. 150-52), Dr. Clair deals with "Comment lire l'oeuvre du P. Thomassin," providing much guidance to anyone who wishes to avail himself of the rich resources in Thomassin's writings. From the point of view of the history of philosophy, the most interesting aspects of Thomassin's thought seem to be (1) his "Cartesianism," that is, the extent to which he early imbibed Descartes' new ideas, (...) and played a role in the fusion of the views of Augustine, B6rulle, and Descartes that developed in the Oratory, (2) his attempt to find a viable theory of the nature of Grace somewhere between Arnauld and Malebranche, and (3) his efforts to formulate a philosophy of history within an Augustinian theology; a philosophy of history that would make historical research and understanding of genuine philosophical and religious value to man. Dr. Clair's too brief discussions indicate that Thomassin was definitely influenced by reading Descartes, but also that Thomassin was much too eclectic to be a Cartesian. With regard to the problem of Grace, where the Cartesian Arnauld fought with the semi-Cartesian Malebranche, Thomassin tried deftly to maintain an Augustinian position that was not quite as rigid as that of the Jansenists, nor as moderate as that of Malebranche (though Arnauld tried to use Thomassin's erudition and authority in his battles with Malebranche). Unfortunately Dr. Clair does not try to evaluate whether Thomassin really found a coherent and theologically acceptable middle-ground between the two antagonists. On the subject of the philosophy of history, Thomassin's views seem most interesting (at least to this reviewer). The short text that Dr. Clair includes on the difference of history from science reveals Thomassin trying to show that the investigation and comprehension of temporal particulars can have significant value for man's understanding of man and that there can be genuine certainty about past facts. Thomassin was writing in the period when modern historical method and outlook were born, when historical study changed from chronicles and ammunition in theological and political disputes to a basic way of understanding human nature. Those concerned with the role of Bayle, Hume, Gibbon, and Vico in developing an historical methodology and a rationale for art historical approach to human problems might well profit from considering Thomassin's writings in this area, and the influence they had on modern historiography and philosophies of history. Dr. Clair's short work certainly helps in filling a lacuna in our picture of the seventeenth century. It also makes one wish he had done more, and had provided a "complete" study of Thomassin's thought and influence. That, perhaps, is one of the major purposes of this new series, in that it will lead scholars to looking into the more hidden portions of the period, and will lead them to filling out in more detail and depth the history of the rise and fall of modern philosophy. It is to be hoped that future volumes in this series will continue to whet our appetites for further investigations, and will transform more of the names we run across into figures about whom we have some information and from whom we can still learn something. RICHARD H. POPKIN University of California, San Diego Berkeley's Theory of Vision..4 Critical Examination of Bishop Berkeley's Essay towards a New Theory of Vision. By D. M. Armstrong. (Melbourne: University Press; London and N. Y.: Cambridge University Press, 1960. Pp. viii + 106. $4.50). Berkeley's brilliant though disconcerting Essay has been rather neglected for some time, except for the able studies of C. M. Turbayne of Rochester University (N. Y.). Armstrong's book is welcome for that reason, also for its freshness, clearness, and rich brevity. A1- 266 HISTORY OF PHILOSOPHY though a slim volume, it is packed with close yet lucid argumentation, conducted throughout with good manners, and throughout exploratory, clarifying problems, exposing logical and empirical difficulties, not grandly telling us what the truth is but leaving us in a better position to carry on the exploration ourselves. It is an exemplary piece of philosophical discussion. He clears his ground by noting that the Essay, so far as... (shrink)

In Metaphysics Γ, Aristotle argues against those who seem to accept contradictions. He distinguishes between the Sophists, who deny the principle of non-contradiction through arguments, and the Natural Philosophers, whose physical investigations lead to the acceptance of objective contradictions. Heraclitus’ name appears throughout the discussion. Usually, he is associated with the discussion against the Sophists. In this paper, I explore how the discussion with the Natural Philosophers may illuminate both the interpretation of Heraclitus by Aristotle and Heraclitus’ own worldview. To (...) refute the Natural Philosophers, Aristotle proposes a general reconstruction of their reasoning. Roughly, relying on sensory evidence (A1), they see that the same thing changes from one opposite to another (A2). Such a change appears to characterize a generation out of non-being, which a Natural Philosopher does not accept (A3). To solve the problem, despite their different worldviews, Natural Philosophers hint at a state in which opposites co-occur, characterizing an objective contradiction (C). Looking at the discussion in Metaphysics Γ and Heraclitus fragments, sections 1–3 show how assumptions A1, A2, and A3 easily apply to Heraclitus. The case of the conclusion is more challenging. In the case of the Pluralists, the co-existence of opposites characterizes a state in which there is no generation. Such a view does not fit Heraclitus’ mobilism. To argue that Aristotle’s argument is general enough to encompass dynamic views, I examine his problematization of accepting the change of change in Metaphysics K and Physics V. There, after re-stating several points that appear in Metaphysics Γ, Aristotle argues that accepting the becoming of another becoming leads to a state of contradiction in which the becoming is perishing. Heraclitus’ B8, cited in Nicomachean Ethics, gives evidence that, for Aristotle, Heraclitus puts a process at the origin of an opposite process. Moreover, after examining the expression ‘living the death/dying the life’ in B62, I argue that Heraclitus was aware that his worldview implied a dynamic objective contradiction. Finally, an analysis of elemental changes in B36 proves that accepting objective contradictions does not make Heraclitus’ worldview less attractive. (shrink)

The system R## of "true" relevant arithmetic is got by adding the ω-rule "Infer VxAx from AO, A1, A2, ...." to the system R# of "relevant Peano arithmetic". The rule ⊃E (or "gamma") is admissible for R##. This contrasts with the counterexample to ⊃E for R# (Friedman & Meyer, "Whither Relevant Arithmetic"). There is a Way Up part of the proof, which selects an arbitrary non-theorem C of R## and which builds by generalizing Henkin and Belnap arguments a prime theory (...) T which still lacks C. (The key to the Way Up is a Witness Protection Program, using the ω-rule.) But T may be TOO BIG, whence there is a Way Down argument that produces a better theory TR, such that R## ⊆ TR ⊆ T. (The key to the Way Down is a Metavaluation, on which membership in T is combined with ordinary truth-functional conditions to determine TR.) The result is a theory that is Just Right, whence it never happens that A ⊃ C and A are theorems of R## but C is a non-theorem. (shrink)

Evoked potentials in the amplitude-time spectrum of the electroencephalogram are commonly used to assess the extent of brain responses to stimulation with noxious contact heat. The magnitude of the N- and P-waves are used as a semi-objective measure of the response to the painful stimulus: the higher the magnitude, the more painful the stimulus has been perceived. The strength of the N-P-wave response is also largely dependent on the chosen reference electrode site. The goal of this study was to examine (...) which reference technique excels both in practical and theoretical terms when analyzing noxious contact heat evoked potentials in the amplitude-time spectrum. We recruited 21 subjects. We applied seven noxious contact heat stimuli using two temperatures, 51°C, and 54°C, to each subject. During EEG analysis, we aimed to identify the referencing technique which produces the highest N-wave and P-wave amplitudes with as little artifactual influence as possible. For this purpose, we applied the following six referencing techniques: mathematically linked A1/A2, average reference, REST, AFz, Pz, and mathematically linked PO7/PO8. We evaluated how these techniques impact the N-P amplitudes of CHEPS based on our data from healthy subjects. Considering all factors, we found that mathematically linked earlobes to be the ideal referencing site to use when displaying and evaluating CHEPS in the amplitude-time spectrum. (shrink)

We consider the set of jumps below a Turing degree, given by JB={x':x≤a}, with a focus on the problem: Which recursively enumerable degrees a are uniquely determined by JB? Initially, this is motivated as a strategy to solve the rigidity problem for the partial order R of r.e. degrees. Namely, we show that if every high2 r.e. degree a is determined by JB, then R cannot have a nontrivial automorphism. We then defeat the strategy—at least in the form presented—by constructing (...) pairs a0, a1 of distinct r.e. degrees such that JB=JB within any possible jump class {x:x'=c}. We give some extensions of the construction and suggest ways to salvage the attack on rigidity. (shrink)

Dopamine is critically important in the neural manifestation of motivated behavior, and alterations in the human dopaminergic system have been implicated in the etiology of motivation-related psychiatric disorders, most prominently addiction. Patients with chronic addiction exhibit reduced dopamine D2 receptor (DRD2) availability in the striatum, and the DRD2 TaqIA (rs1800497) and C957T (rs6277) genetic polymorphisms have previously been linked to individual differences in striatal dopamine metabolism and clinical risk for alcohol and nicotine dependence. Here, we investigated the hypothesis that the (...) variants of these polymorphisms would show increased reward-related memory formation, which has previously been shown to jointly engage the mesolimbic dopaminergic system and the hippocampus, as a potential intermediate phenotype for addiction memory. To this end, we performed functional magnetic resonance imaging (fMRI) in 62 young, healthy individuals genotyped for DRD2 TaqIA and C957T variants. Participants performed an incentive delay task, followed by a recognition memory task 24 h later. We observed effects of both genotypes on the overall recognition performance with carriers of low-expressing variants, namely TaqIA A1 carriers and C957T C homozygotes, showing better performance than the other genotype groups. In addition to the better memory performance, C957T C homozygotes also exhibited a response bias for cues predicting monetary reward. At the neural level, the C957T polymorphism was associated with a genotype-related modulation of right hippocampal and striatal fMRI responses predictive of subsequent recognition confidence for reward-predicting items. Our results indicate that genetic variations associated with DRD2 expression affect explicit memory, specifically for rewarded stimuli. We suggest that the relatively better memory for rewarded stimuli in carriers of low-expressing DRD2 variants may reflect an intermediate phenotype of addiction memory. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ghazali and Demonstrative Science MICHAEL E. MARMURA I MEDIEVALISLA_MICtheologians subjected Aristotle's theory of the essential efficient cause to severe criticism and rejected it. This criticism and rejection finds its most forceful expression in the writings of Ghazali (al-Ghaz~li) (d. 1111).1 In his Tahafut al-Falasifa (The Incoherence of the Philosophers), he argues on logical and empirical grounds that the alleged necessary connection between what is habitually regarded as the natural (...) efficient cause and its effect cannot be proven. He does not, however, take an agnostic stand on this question but proceeds to affirm two points: (1) that there is no causal agency in natural things; (2) that all natural events are the direct creation of God. Ghazali, moreover, does not confine such divine action to the realm of the inanimate and the irrational, in his al-Iqtis.~d fi-l-Ftiqad (The Golden Mean of Belief), he affirms the doctrine that the individual human act, like any other occurrence in the world, is also the direct creation of God. Causal efficacy resides in God alone. But the divine act, for Ghazali, is not an essential act. It does not proceed as the necessary consequence of divine essence. It is the arbitrary decree of the divine will, an attribute coeternal, but not identical with divine essence. Ghazali thus denies essential action altogether. In all this, he gives expression to the occasionalism of the Islamic school of dogmatic theology (kal~m) to which he belonged, the Ashcarite school. Ghazali had also a keen interest in logic. He wrote logical treatises for his fellow theologians, encouraging them to master this art as a tool to rebutt their doctrinal opponents. The~ treatises, in the main, sum up and explain the logic used by the Islamic philosophers--a logic that reflects the Stoic and Aristotelian traditions. Ghazali recognizes formal logic to be philosophically neutral, and hence in no way conflicting with his theology." He does not confine himself to formal logic in these expositions, however, but discusses Aristotelian demonstration. And it is in his statements on demonstration that we seem to be confronted with paradox. Demonstrative science, as understood by the Islamic philosophers, rests on the theory of essential causes and functions in terms of it. Indeed, in his reply to Ghazali's rejection of essential efficient causes in nature, Averroes (Ibn Rushd) (d. 1198) argues Texts frequently referred to in the notes will be abbreviated as follows: Demonstration: Ibn Sin~, Al-Shifa~; Logic V.; Demonstration, ed. A. E. Affifi,revised by I. Madkur (Cairo, 1956). Iqti~dd: A1-Ghaz~li, Al-Iqtisad Fi-l-ICtiqad(Cairo: no date). Metaphysics: Ibn Sin~, A1-Shif~: al-Ilah~yat (Metaphysics), ed. C. C. Anawati, S. Dunya, and S. Zayd, revised by I. Madkur (2 vols.; Cairo, 1960). MI: AI-Ghaz~lI,MiCyaral-CIlm,ed. S. Dunya (Cairo, 1961). TF: A1-Ghaz~ll, Tahafut al-Falasifa, ed. M. Bouyges (Beirut, 1927). TT: Ibn Rushd (Averroes), Tahafut al-Tahafut, ed. M. Bouyges, Beirut, 1930). 2 TF., pp. 15-17. [1831 184 HISTORY OF PHILOSOPHY that such a rejection would render demonstrative science impossible. We would have no true knowledge; at best, only opinion. 3For this staunch defender of Aristotle, the theory of natural efficient causality constitutes a necessary condition for demonstrative science. Yet Ghazali in his writings does not deny the claim that demonstration gives us certain knowledge about the natural order. On the contrary, he seems to be affirming this in both his Tahdfutand the logical treatise he appended to this work, Mi~jdral-CIlm(The Standardfor Knowledge).If Ghazali does in fact uphold this claim for demonstration, then he must either deny that the theory of essential efficient causality is a necessary condition for demonstrative science, or fall into contradiction. At first glance, Ghazali's position in the Micy~r,where he gives his most comprehensive treatment of demonstration, is highly ambiguous and suggests contradiction. He seems for the most part to be reproducing the essentials of the Aristotelian demonstrative theory. Although in one section he reaffirms his rejection of necessary causal connection in nature, he nonetheless continues to use such terms as "cause," "effect," "necessity" and "certainty" in what appear to be... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hylomorphism, Change, and God's Mutability:A Rejoinder to Ebrahim AzadeganAmirhossein Zadyousefi (bio)In "A Long Way to God's Mutability: A Response to Ebrahim Azadegan"1 I tried to challenge what Azadegan says in his "On the Incompatibility of God's Knowledge of Particulars and the Doctrine of Divine Immutability: Towards a Reform in Islamic Theology."2 Then, in his "Necessary Existence, Immutability, and God's Knowledge of Particulars: A Reply to Amirhossein Zadyousefi,"3 Azadegan replies (...) to my response. In my response to Azadegan, I discussed many points, and Azadegan did not deal with all of them in his reply. So, in this short rejoinder, I will deal with what Azadegan has said about some of my criticisms. Before proceeding, I should say that in my response to Azadegan I remained neutral on whether God is mutable or not. All I have done there is to show that Azadegan's path to God's mutability by adopting Sadra's knowledge-by-presence theory is not as easy as it initially seems. Also, I have tried to show that Avicenna does not adopt the dogma of God's immutability. Rather, he has some reasons for adopting this view. I understand that one might challenge Avicenna's reasons for God's immutability. But, as I insisted in my first response to Azadegan, we should be careful not to conflate having a dogma with having a bad reason.In his reply to my response, Azadegan states that "according to Zadyousefi, Avicenna believes in an incompatibility between God's necessary existence and the denial of divine immutability." Then, he presents the following argument that he calls "Argument from God's Necessary Existence to His Immutability": [End Page 196]A1:1. God is a necessary existent.2. A necessary being possesses his attributes necessarily (the principle of 'Necessity of a necessary Being's Attributes').3. If God has a certain knowledge-set, then He has it necessarily.4. A necessary existent exists in all possible worlds and at all times.5. In all possible worlds God has a certain fixed knowledge-set.6. So what God knows at w1 (in a possible world w1 or in time t1 in the actual world) is the same as what God knows at w2 (or t2).7. Therefore, God is immutable."4But I have not argued by virtue of the above argument that according to Avicenna God's being a necessary existent is inconsistent with God's mutability. Instead, I have presented the following argument to show that:A2:Avicenna, following Aristotle, explains change via matter. That is, if something undergoes change or can undergo change, then it is composed of matter and form and hence it is material. Now, since every material being is constituted by a matter-form compound, every material being is dependent on its constituents (matter and form) and therefore is a contingent being. For a contingent being, according to Avicenna, is a being that is dependent on something else. So, every material being would be contingent. Therefore, God's mutability entails God's being material, which in turn entails God's being contingent. So, God's being a necessary existent is incompatible with God's mutability.As we can see, this argument is completely different from A1. I suspect Azadegan's A1 is a misinterpretation of an objection that I raised against him. In his initial paper, following Ghazālī, Azadegan states that, according to Avicenna, God's knowledge of particulars is in tension with God's eternality. In my response, I argued that this is not the case. According to Avicenna, God's knowledge of changing particulars, based on some certain mechanism for knowing the occurrence of a change among particulars (i.e., knowledge of change through indexical propositions), is in tension with God's being a necessary existent. I stated this inconsistency as follows:A3:8. God is omniscient.9. Therefore, for any change C among particulars, God knows the occurrence of C.10. For any knower S, if S knows the occurrence of C, then S's set of knowledge changes (based on indexical propositions). [End Page 197]11. If S's set of knowledge changes... (shrink)

The current study examines patterns of attachment/self-protective strategies and rates of unresolved loss/trauma in children and adolescents presenting to a multidisciplinary gender service. Fifty-seven children and adolescents (8.42–15.92 years; 24 birth-assigned males and 33 birth-assigned females) presenting with gender dysphoria participated in structured attachment interviews coded using dynamic-maturational model (DMM) discourse analysis. The children with gender dysphoria were compared to age- and sex-matched children from the community (non-clinical group) and a group of school-age children with mixed psychiatric disorders (mixed psychiatric (...) group). Information about adverse childhood experiences (ACEs), mental health diagnoses, and global level of functioning was also collected. In contrast to children in the non-clinical group, who were classified primarily into the normative attachment patterns (A1-2, B1-5, and C1-2) and who had low rates of unresolved loss/trauma, children with gender dysphoria were mostly classified into the high-risk attachment patterns (A3-4, A5-6, C3-4, C5-6, and A/C) (χ2= 52.66;p< 0.001) and had a high rate of unresolved loss/trauma (χ2= 18.64;p< 0.001). Comorbid psychiatric diagnoses (n= 50; 87.7%) and a history of self-harm, suicidal ideation, or symptoms of distress were also common. Global level of functioning was impaired (range 25–95/100; mean = 54.88;SD= 15.40; median = 55.00). There were no differences between children with gender dysphoria and children with mixed psychiatric disorders on attachment patterns (χ2= 2.43;p= 0.30) and rates of unresolved loss and trauma (χ2= 0.70;p= 0.40).Post hocanalyses showed that lower SES, family constellation (a non-traditional family unit), ACEs—including maltreatment (physical abuse, sexual abuse, emotional abuse, neglect, and exposure to domestic violence)—increased the likelihood of the child being classified into a high risk attachment pattern. Akin to children with other forms of psychological distress, children with gender dysphoria present in the context of multiple interacting risk factors that include at-risk attachment, unresolved loss/trauma, family conflict and loss of family cohesion, and exposure to multiple ACEs. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A RETURN TO THE SUBJECT: THE THEOLOGICAL SIGNIFICANCE OF CHARLES TAYLOR'S SOURCES OF THE SELF JAMES J. BUCKLEY Loyola College Baltimore, Maryland ECENT THEOLOGIANS have widely argued (or pve-. sumed) that modernity's 1turn to the subject creates deep p11ohlems for imagining, thinking about, or enacting who we m'e. These theologians do not aJwaJ"s agree on what constitutes "modernity." And they ra11e!ly agree on the 'alternative to " the turn (...) to the :subject.'' That is, some theologians airgue or presume that the turn from the subject ought to he baiekwa:rid, retrieving our sou11ces prior to what Vatican II and others c:a:lrl "the modeTn world;" others argue o'l.' presume tha:t the turn ought be forwavd to "post-modernity," either accommodating ourseh11es to the decentered selves of the post-modern secular avant garde or proclaiming the strange, new wo1'1d of the Bible. Hut neo-Augustinians and Thomists, liberation theologians and pragmatists, Wittgensrteinians and Barthians all roughly agree (in spite of deep disagx,eements) that we need to turn from the subject;1 Charles Taylor's Sources of the Self: The Making of the Modern Identity is a massivie challenge to these presumptions and argument1s.2 It is, we might s'ay, a call to re-turn to the :subjeict-;hut quwlified this time by a gl'e3.1ter sense of this subject 'is historiml context in the Enlightenment and Romantioism 1 For a summary of critiques of different turns to the subject, see David H. Kelsey, "Human Being," in Christian Theology: An Introduction to Its Traditions and Tasks, ed. Peter C. Hodgson and Robert H. King, Second Edition (Philadelphia: Fortress Press, 1985 [Firnt Edition, 1982]), Chapter 6. 2 Charles Taylor Sources of the Sdf: The Making of the JJiodern Identity (Harvard University Press, 1989), referred to in the body of this essay by page numbers in parentheses. 497 498 JAMES J. BUCKLEY a1s weU.as this subject's constant ternptaition to undermine the very world it mak!es. A rea1der's response to the book wilil depend not only on how one rea1ds Taylor (e.g., does he under- or over-qualify his ca11 to return to Lhe subject?) but also on where the reader finds heriseilf on the tlieological spectrum. However, the fact that T.aylor',s book has been greeted with critical enthusiasm by both theologiical 'agnostics and contempomry Augustinians and Thomists suggests tha1t it is a book whose power and scope will resonabe with very different sort1s of men and women.3 My aim here is not to summarize or 1 assess the riches of this book. Soumes of the Self is a book of such clarity, power, and 1scope that lit will takce some 1 time for rea;ders (or, ak least, this reader) fo absorb it a;nd to respond :to Taylor adequateJy. My aim is much more modest, nameJy, to pursue some of the connections between Tayl:or's proposal and theology. These connections vv:i.11 suggest some chores Taylor has discoveil'ed or crea;ted for theoilogians. I rea:lize that I risk doing an injustice to a book by a philosopher, not a theologian. Tayfor is candid about hls own theologica1l convictions, while not pretending fully to ddend or evcen fully expl~ca:te those convictions. Nonetihe1ess, I wiill show tha:t his theses challenge n1any of us in ways tha:t justify a foous on theo1ogica,l isisues.Je objecition to. Tayloi; rightly speaks of the "anti-humanism of much evange[ieail rie~ ligion today," bu:t I be1ievie he is mistaken when he fails to 1.2 He carefully distinguishes neo-Nietzscheans like Lyotard, Derrida, and even Foucault, from Nietzsche himself, who had a kind of "saving inconsistency " (489) in his simultaneous affirmation and denial of a " sense of the magnificent, of the categorically affi.rmable, of the infinitely worthy of love " (453). ON CHARLES TAYLOR 509 qualify lthis "murch" and also when he caMs "figures like Cardina1l Ra:tzinger" anti-humanistic (318). He!thinks that abortion debrutes a're not so murch deep disagreements as they are exceptionail disagreements that only provie h0:w suhs1tantial our agreements are (515). But Taylor... (shrink)

LetA≤Bbe structures, and${\cal K}$a class of structures. An elementb∈BisdominatedbyArelative to${\cal K}$if for all${\bf{C}} \in {\cal K}$and all homomorphismsg,g':B → Csuch thatgandg'agree onA, we havegb=g'b. Our main theorem states that if${\cal K}$is closed under ultraproducts, thenAdominatesbrelative to${\cal K}$if and only if there is a partial functionFdefinable by a primitive positive formula in${\cal K}$such thatFB(a1,…,an) =bfor somea1,…,an∈A. Applying this result we show that a quasivariety of algebras${\cal Q}$with ann-ary near-unanimity term has surjective epimorphisms if and only if$\mathbb{S}\mathbb{P}_n \mathbb{P}_u \left( {\mathcal{Q}_{{\text{RSI}}} } \right)$has (...) surjective epimorphisms. It follows that if${\cal F}$is a finite set of finite algebras with a common near-unanimity term, then it is decidable whether the (quasi)variety generated by${\cal F}$has surjective epimorphisms. (shrink)

We study a range of issues connected with the idea of replacing one formula by another in a fixed context. The replacement core of a consequence relation ⊢ is the relation holding between a set of formulas {A1,..., Am,...} and a formula B when for every context C, we have C,..., C,... ⊢ C. Section 1 looks at some differences between which inferences are lost on passing to the replacement cores of the classical and intuitionistic consequence relations. For example, we (...) find that while the inference from A and B to \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$A \land B$\end{document}, sanctioned by both these initial consequence relations, is retained on passage to the replacement core in the classical case, it is lost in the intuitionistic case. Further discussion of these two logics occupies Sections 3 and 4. Section 2 looks at the m = 1 case, describing A as replaceable by B according to ⊢ when B is a consequence of A by the replacement core of ⊢, and inquiring as to which choices of ⊢ render this induced replaceability relation symmetric. Section 5 investigates further conceptual refinements— such as a contrast between horizontal and vertical replaceability—suggested by some work of R. B. Angell and R. Harrop in the 1950s and 1960s. Appendix 1 examines a related aspect of term-for-term replacement in connection with identity in predicate logic. Appendix 2 is a repository for proofs which would otherwise clutter up Section 3. (shrink)

Corporate governance is increasingly becoming an issue of global concern, not least because we are more and more living in a corporate world that transcends international boundaries. The main purpose and motivation of this study is to determine how the international community should motivate businesses in fostering exemplary corporate governance, therefore eliminating obstacles to ethically exemplary behavior. The empirical approach utilized here has been applied to 161 businesses, both listed and over-the-counter (OTC) companies, with the results indicating that ethical considerations, (...) corporate governance and organizational performance are inextricably linked and, to an extent, demonstrably proportional. This study also indicates a major finding that family management is a significant mediating variable of the ethical considerations of corporate governance and organizational performance. Finally, this study has developed an operational model of ethical considerations of corporate governance as a consultancy aid for businesses that wish to implement and/or boost their performance in respect to corporate governance. (shrink)

According to Glaucus of Rhegium Democritus was “a disciple of a Pythagorean” (dk 68 A1, 38). The tetralogical catalog of his works prepared by Thrasylus begins its section on ethics with the three following works: Pythagoras; On the Disposition of the Wise Man; On the Things in Hades (dk 68 B0a–c). The very order of the first three ethical works of Democritus could point to some sort of dependence on Pythagoreanism. This was suggested earlier by Frank (1923: 67), who believes (...) that this is due to the fact that Democritus saw Pythagoras as basically the founder of an ethic-religious sect. Without being forced to agree with Frank, it is undeniable that there are many similarities between Pythagorean and Democritean ethics. The Democritean sentences that speak about the sense of shame before oneself as a way of preventing evil deeds (dk 68 B84, 244, and 264) recalls the practice of anamnesis, the examination of conscience in the Pythagorean tradition. Even more important are the parallel uses of measure as a basis for ethical reasoning. This paper aims to review this connection between Pythagorean traditions and Democritus, examining what emerges as the most probable core issue to determine how close this relation between atomists and Pythagoreans could have been: the Aristotelian testimony (de An. 1.2 404a16-20 [dk 58 B40]) on the material conception of the Pythagorean soul. In fact, a corpuscular conception of the soul (“dust in the air”), foreshadowing the psychology of Democritus, is attributed to the Pythagoreans. Is the argument of de An. 1.2 404a16-20 a misunderstanding by Aristotle? Or does this testimony represent an actual dialogue that Pythagoreans were having with atomists in the fifth century bce? (shrink)

_Background:_ Neurofeedback training (NFT) to decrease the theta/beta ratio (TBR) has been used for treating hyperactivity and impulsivity in attention deficit hyperactivity disorder (ADHD); however, often with low efficiency. Individual variance in EEG profile can confound NFT, because it may lead to influencing non-relevant activity, if ignored. More importantly, it may lead to influencing ADHD-related activities adversely, which may even result in worsening ADHD symptoms. Electromyogenic (EMG) signal resulted from forehead muscles can also explain the low efficiency of the NFT (...) in ADHD from both practical and psychological point-of-view. The first aim of this study was to determine EEG and EMG biomarkers most related to the main ADHD characteristics, such as impulsivity and hyperactivity. The second aim was to confirm our hypothesis that the efficiency of the TBR NFT can be increased by individual adjustment of the frequency bands and simultaneous training on forehead muscle tension. _Methods:_ We recruited 94 children diagnosed with ADHD (ADHD) and 23 healthy controls (HC). All participants were male and aged between six and nine. Impulsivity and attention were assessed with Go/no-Go task and delayed gratification task, respectively; and 19-channel EEG and forehead EMG were recorded. Then, the ADHD group was randomly subdivided into (1) standard, (2) individualized, (3) individualized+EMG, and (4) sham NFT (control) groups. The groups were compared based on TBR and EEG alpha activity, as well as hyperactivity and impulsivity three times: pre-NFT, post-NFT and 6 months after the NFT (follow-up). _Results:_ ADHD children were characterized with decreased individual alpha peak frequency, alpha bandwidth and alpha amplitude suppression magnitude, as well as with increased alpha1/alpha2 (a1/a2) ratio and scalp muscle tension when c (η 2 ≥ 0.212). All contingent TBR NFT groups exhibited significant NFT-related decrease in TBR not evident in the control group. Moreover, we detected a higher overall alpha activity in the individualized but not in the standard NFT group. Mixed MANOVA considering between-subject factor GROUP and within-subject factor TIME showed that the individualized+EMG group exhibited the highest level of clinical improvement, which was associated with increase in the individual alpha activity at the 6 months follow-up when comparing with the other approaches (post hoc t = 3.456, p = 0.011). _Conclusions:_ This study identified various (adjusted) alpha activity metrics as biomarkers with close relationship with ADHD symptoms, and demonstrated that TBR NFT individually adjusted for variances in alpha activity is more successful and clinically more efficient than standard, non-individualized NFT. Moreover, these training effects of the individualized TBR NFT lasted longer when combined with EMG. (shrink)

Susan Mills and John Beatty proposed a propensity interpretation of fitness (1979) to show that Darwinian explanations are not circular, but they did not address the critics' chief complaint that the principle of the survival of the fittest is either tautological or untestable. I show that the propensity interpretation cannot rescue the principle from the critics' charges. The critics, however, incorrectly assume that there is nothing more to Darwin's theory than the survival of the fittest. While Darwinians all scoff at (...) this assumption, they do not agree about what role, if any, this principle plays in Darwin's theory of natural selection. I argue that the principle has no place in Darwin's theory. His theory does include the idea that some organisms are fitter than others. But greater reproductive success is simply inferred from higher fitness. There is no reason to embody this inference in the form of a special principle of the survival of the fittest. (shrink)

We have examined only a few of the basic questions about causal inference that result from Reichenbach's two principles. We have not considered what happens when the probability distribution is a mixture of distributions from different causal structures, or how unmeasured common causes can be detected, or what inferences can reliably be drawn about causal relations among unmeasured variables, or the exact advantages that experimental control offers. A good deal is known about these questions, and there is a good deal (...) more to find out. (shrink)

Philosophers of biology typically pose questions about individuation by asking “what is an individual?” For example, we ask, “what is an individual species”, “what is an individual organism”, and “what is an individual gene?” In the first part of this chapter, I present my account of the gene concept and how it is used in investigative practices in order to motivate a more pragmatic approach. Instead of asking “what is a gene?”, I ask: “how do biologists individuate genes?”, “for what (...) purposes?”, and “do their practices of individuating genes serve these purposes?" In the second part of this chapter, I propose that we use this approach when analyzing concepts of organisms and biological individuals. Following philosophical pragmatism, I argue that we should abstain from attempts to situate individuation of Darwinian individuals or of holobionts in a philosophy of nature. Instead, we should analyze practices of individuating organisms in terms of three-place relations between the world, ideas, and human purposes and actions. I conclude with three lessons: an ontological, an epistemological, and a meta-philosophical lesson, which I suggest, apply to philosophy of science generally and to philosophy and metaphysics at large. (shrink)

Theories of truth and vagueness are closely connected; in this article, I draw another connection between these areas of research. Gupta and Belnap’s Revision Theory of Truth is converted into an approach to vagueness. I show how revision sequences from a general theory of definitions can be used to understand the nature of vague predicates. The revision sequences show how the meaning of vague predicates are interconnected with each other. The approach is contrasted with the similar supervaluationist approach.

While for many years Locke was viewed almost universally as the prophet of liberalism, today a successive reading of C.B. Macpherson's Possessive Individualism, John Dunn's The Political Thought of John Locke and Richard Ashcraft's Revolutionary Politics and Locke's �Two Treatises of Government�, might produce a schizophrenic vision of Locke as simultaneously an accumulative bourgeois villain, an irrelevant Calvinist moralist and a radical egalitarian revolutionary hero. This essay addresses an issue examined to a greater or lesser extent by these and other (...) interpreters: John Locke's thoughts on the conduct of everyday political life. Consideration of this topic can serve to moderate one's impression of Locke, just as currently Ashcraft holds Locke to be less radical and Dunn finds Locke less irrelevant than they did before. The essay seeks to identify the group of persons Locke presumed would govern in a well-ordered nation, to examine the qualities required of these governors in order for them to perform their calling, and to illuminate Locke's personal efforts to promote these qualities in the governors of the next generation. In particular, I will examine the concept of trust, which John Dunn in recent years has found to be of continuing political relevance. In the first section, I will review the use of the word �trust� in Locke's Second Treatise to display the fact that trustworthiness in governors is constituted by possession of the qualities of virtue and prudence in the second section, I will argue that Locke's educational writings ought to be viewed as attempts to encourage the formation of the qualities necessary for good governors. In the following two sections, I will examine the meaning Locke ascribes to both �prudence� and �virtue� in his various political, philosophical, and educational writings. Finally, I will endeavour to show that an understanding of these qualities, along with the importance of status and breeding, are instrumental to an understanding of Locke's conception of the conduct of everday political life. (shrink)

Rawlsians argue for principles of justice that apply exclusively to the basic structure of society, but it can seem strange that those who accept these principles should not also regulate their choices by them. Valid moral principles should seemingly identify ideals for both institutions and individuals. What justifies this nonintuitive distinction between institutional and individual principles is not a moral division of labor but Rawls’s dual commitments to conventionalism and constructivism. Conventionalism distinguishes the relevant ideals for evaluating institutions from those (...) for evaluating actions, while constructivism explains why this distinction is morally fundamental. (shrink)