We report on the small-scale (0.5 13 h - 1M, a large-scale bias of ~2.0 and a satellite fraction of 12 ± 2 per cent. Thus, these galaxies occupy haloes with average masses in between those of the higher redshift BOSS CMASS sample and the original SDSS I/II luminous red galaxy sample © 2012 The Authors Published by Oxford University Press on behalf of the Royal Astronomical Society © doi:10.1093/mnras/sts314.

Open peer commentary on the article “Heterarchical Reflexive Conversational Teaching and Learning as a Vehicle for Ethical Engineering Curriculum Design” by Philip Baron. Upshot: Philip Baron focuses on changing university curricula in South Africa to enable students to succeed who do not share the culture, expectations, and experience of their teachers. With increasing need and desire for more education worldwide, his article is relevant to university education in all countries, especially in those with underserved populations. This commentary focuses on the (...) factors Baron describes which can be generalized to all university education. (shrink)

Open peer commentary on the article “I Can’t Yet and Growth Mindset” by Fiona Murphy & Hugh Gash.: When a student changes to a growth mindset, a new set of affordances becomes available for that student. In my commentary, I discuss how Murphy and Gash’s approach to influencing both teacher’s and students’ beliefs about learning differs from the more prevalent and traditional approach based on the idea of transmission of knowledge. Then I consider how this approach to reflexivity is relevant (...) to bringing about change in schools, in teacher education, and in other settings. (shrink)

Kauffman’s target article explicates Spencer Brown’s Laws of Form and Varela’s Calculus of Indications as a way of thinking about the observer and the observed. This commentary points out that thinking about observer and observed in this way can also be a way of thinking about learning and meaning.

Natural language processing involves a tight coupling between action (the production of language) and perception (the comprehension of language). We argue that similar theoretical principles apply to language processing as to action/perception in general. Language production is not driven solely by the speaker's intentions; language comprehension is not only input-driven; production and perception use common representations. We will relate recent findings from our language production lab to the Theory of Event Coding (TEC)'s principle of feature binding.

This brief text assists students in understanding Ayer's philosophy and thinking so they can more fully engage in useful, intelligent class dialogue and improve their understanding of course content. Part of the Wadsworth Notes Series, (which will eventually consist of approximately 100 titles, each focusing on a single "thinker" from ancient times to the present), ON AYER is written by a philosopher deeply versed in the philosophy of this key thinker. Like other books in the series, this concise book offers (...) sufficient insight into the thinking of a notable philosopher, better enabling students to engage in reading and to discuss the material in class and on paper. (shrink)

The existence of a self seems both mysterious and inevitable. On the one hand, philosophers from the Buddha to Sartre doubt its existence. As Hume writes, when we introspect we find thoughts, feelings, and conscious states, but nothing that has them. The subject of experience is elusive, but its existence seems certain. Descartes’ cogito is beyond doubt and the thought that “I am thinking” involves an undeniable form of self-awareness. Self-Awareness and the Elusive Subject develops and defends the claim that (...) we don’t find ourselves in introspection, and that consciousness is, in general, impersonal. It then develops an account of self-awareness that takes these phenomenological data seriously. Our grasp of ourselves is epistemically robust but introspectively slight: we know ourselves most fundamentally as the bearers of our conscious states. (shrink)

Martin Luther affirms his theological position by saying “Here I stand. I can do no other.” Supposing that Luther’s claim is true, he lacks alternative possibilities at the moment of choice. Even so, many libertarians have the intuition that he is morally responsible for his action. One way to make sense of this intuition is to assert that Luther’s action is indirectly free, because his action inherits its freedom and moral responsibility from earlier actions when he had alternative possibilities (...) and those earlier directly free actions formed him into the kind of person who must refrain from recanting. Surprisingly, libertarians have not developed a full account of indirectly free actions. I provide a more developed account. First, I explain the metaphysical nature of indirectly free actions such as Luther’s. Second, I examine the kind of metaphysical and epistemic connections that must occur between past directly free actions and the indirectly free action. Third, I argue that an attractive way to understand the kind of derivative moral responsibility at issue involves affirming the existence of resultant moral luck. (shrink)

The simple heuristics described in this book are ingenious but are unlikely to be optimally helpful in real-world, consequential, high-stakes decision making, such as mate and job selection. I discuss why the heuristics may not always provide people with such decisions to make with as much enlightenment as they would wish.

Ranging from the development of theory by such well-known philosophers as Maurice Natanson and Robert Sokolowski, this collection addresses the topics of pregnant subjectivity, nostalgia, the ethical function of architecture, computer ...

'Where am I?' This is something we might expect to hear from hapless explorers or academics with no sense of direction. If we can, we'll explain to our inquirer that he is east of East St. Louis and hope he can find his way from there. If he persists, insisting that he is not really lost, but only cannot find himself no matter how hard he looks, we might reasonably suspect that we are dealing with that peculiarly incorrigible academic explorer, (...) the philosopher. When we hesitantly point to his body, we hear him explain, exasperated, 'No, don't you get it? That's my body, but I'm looking for my self! And I cannot find it!' At this point it is tempting to slip away, convinced that our philosophical friend is .. (shrink)

In *Cognition and Commitment in Hume's Philosophy*, Don Garrett argues for the coherence of Hume's philosophy when it is viewed as work in cognitive psychology. Without denying this, I argue that there is more to Hume's standpoint than cognitive psychology. Specifically, Hume's standpoint shifts as the level of inquiry changes. A descriptive cognitive psychology is one standpoint that he occupies. However, he occupies other standpoints as well: the commonsense standpoint of the vulgar is one; the radical doubt of the skeptic (...) is another. Such a radical perspectivism is central to Hume's writings. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Place of the Money Bag in the Secular-Mendicant Controversy at ParisRobert J. Karris O.F.M. (bio)Money bag, money bag. So many Bible-reading Christians don't know of your existence. In their defense I note that you are only mentioned twice in the entire New Testament: John 12:6 and 13:29. If faithful Bible-reading Christians don't know of your existence, what is your fate among the faithful who are less than faithful?! (...) Is ignorance truly bliss?New Testament ScholarsMoney bag, money bag. Perhaps, New Testament scholars are the reason why you are almost unknown among Christians.1 Commentators on John's Gospel give you a passing notice, if that.2 Even when they make mention of you, they [End Page 21] generally don't integrate your existence with other features of John's theology or life situation.3 As for the Jesus Seminar, its members sweep you into the dustbin of history along with 99.9% of John's Gospel.4 You see, you are deemed unhistorical. A couple of scholars involved in the quest for the historical Jesus say "Hi!" to you, but then go on with more important matters.5 Other scholars involved in the application [End Page 22] of social science methodology to the study of the New Testament opine that you were kept as a security measure and contained money to pay for the annual temple tax and such like obligations, but then they hold their peace.6Money bag, money bag. Scholars who have investigated the theme of rich and poor in the New Testament hardly give [End Page 23] you a second glance. You do not play a leading role in their general conclusions.7So, money bag, we have to take leave of New Testament scholarship if we are going to make your acquaintance on a serious level.The Middle AgesFrancis of AssisiAs we move into the Middle Ages, we ask: Did St. Francis of Assisi provide us with guidance on how to treat you with the respect that you, O money bag, so richly deserve? You see, some scholars maintain that John's Gospel was most important to Francis's worldview.8 However, Francis doesn't seem to see the problem you created for his all-consuming embrace of Jesus' missionary command of traveling with no money.9 [End Page 24] Surely Francis knows of your existence, for he refers to you in his Fourth Admonition n. 3:And the more they (superiors) are perturbed about their superiorship being taken from them than they would be over the loss of the office of washing feet, so much the more do they collect for themselves a money bag (John 12:6; 13:29) to the peril of their souls.10Francis is heir to a Benedictine spiritualization of the money bag. See how Roger the Abbot in his Sermo in ultima cena employs the money bag:Woe, how many money bags, woe, how many purses are in the monasteries of St. Benedict! Woe, how many cowls, which cover the ears of the tonsured, enclose private supplies of the mind, the money bag of one's own will, the purse of murmuring, detraction, idleness, pride, envy, jealousy, and bad will! But remember, most beloved brothers, that those who do such things follow Judas the traitor. And therefore, unless you amend your lives, you will not possess the kingdom of God.11O money bag, so Francis goes his merry way, apparently ignorant of your true meaning and leaves the problems created by your existence to his learned followers such as Bonaventure of Bagnoregio. To Bonaventure we now turn, but do so through his responses to his secular opponents, William of Saint-Amour and Gerard of Abbeville. First let's hear from the secular masters. [End Page 25]William of Saint-Amour and Gerard of AbbevilleWilliam of Saint-Amour comments on John 12:6 and argues that it does not permit begging and is the basis for the normative view that the apostles and their successors should have a money bag. He writes:Augustine, 'the Lord had a purse to keep the offerings... (shrink)

Quentin Smith has been arguing for more than a decade that the universe is uncaused. For nearly as long he has also argued that it appeared spontaneously from literally nothing. I have replied to these arguments in many places, including a recent essay in Philosophy. Now, apparently, Smith has changed his mind: in his most recent contribution to Philosophy, he argues not that the universe is uncaused, but that it is self-caused. His motives for so doing remain much the same, (...) however: he would like to undermine the efforts of theists to show that the universe requires an external cause, by arguing that the universe can cause itself (580). I do not think that the arguments he gives for this new position are any more plausible than his older ones for an uncaused universe, so I don't think that he has advanced the cause of atheism. This essay defends that evaluation. (shrink)

Since the 1980s Catholic moralists have discussed whether the use of condoms to prevent the transmission of the virus that causes AIDS is morally permissible. In 2004 Rev. Martin Rhonheimer argued that the use of condoms by HIV-discordant married couples, although not prudent or advisable, was nevertheless not intrinsically wrong. Many other Catholic moralists strongly disagreed with him. This paper analyzes both sides of the argument and concludes that the practice is not morally permissible even for an infertile married (...) couple because the use of a non-perforated condom, by preventing male ejaculation into the vagina, deprives the act of its essential ordination to procreation. National Catholic Bioethics Quarterly 15.1 : 91–105. (shrink)

IN 1926 IN THE RELATIVE ISOLATION of his hut in the Black Forest Martin Heidegger completed writing the first portion of his influential Being and Time. In the same year at Kenyon College, Ohio, John Dewey delivered a public set of lectures that became The Public and Its Problems. Both were published the following year in 1927. These two books are obviously quite different in topic, style, occasion, and language. Being and Time is a systematic work of fundamental ontology, (...) while The Public and Its Problems is a topical set of lectures in political theory. If we are to look for the basis of a political theory in Heidegger's work, however, we must notice the central negative significance of the concept of "the public" in his account of our everyday life. While Heidegger attacks the dictatorship of the public in contemporary affairs, Dewey in his lectures seeks to revivify the public on behalf of democracy in response to Walter Lippman's decrying its eclipse. (shrink)

This chapter begins with an examination of Dretske's important article “Conclusive Reasons.” Dretske's key move is to offer a subjunctive analysis of his notion of a conclusive reason: “R is a conclusive reason for P if and only if R would not be the case unless P were the case.” It seems, however, that a counterexample produced by Martin shows that while this biconditional holds left to right, it does not hold right to left. Dretske uses his analysis conclusive (...) reasons to deny the principle of epistemic closure under known implication. He then uses this result in a response to skepticism. Reasons are given for rejecting his argument against epistemic closure. Nozick offers essentially the same subjunctive analysis that Dretske did, wrapped in possible‐world semantics. It is rejected on similar grounds. (shrink)

_Reading Science_ looks at the distinctive language of science and technology and the role it plays in building up scientific understandings of the world. It brings together discourse analysis and critical theory for the first time in a single volume. This edited collection examines science discourse from a number of perspectives, drawing on new rhetoric, functional linguistics and critical theory. It explores this language in research and industrial contexts as well as in educational settings and in popular science writing and (...) science fiction. The papers also include consideration of the role of images in science writing and the importance of reading science discourse as multi-modal text. The internationally renowned contributors include M. A. K. Halliday, Charles Bazerman and Jay Lemke. (shrink)

This book introduces Robert Corrington’s “ecstatic naturalism,” a new perspective in understanding “sacred” nature and naturalism, and explores what can be done with this philosophical thought. This is an excellent resource for scholars of Continental philosophy, philosophy of religion, and American pragmatism.

Background: Although convolutional neural networks (CNNs) achieve high diagnostic accuracy for detecting Alzheimer’s disease (AD) dementia based on magnetic resonance imaging (MRI) scans, they are not yet applied in clinical routine. One important reason for this is a lack of model comprehensibility. Recently developed visualization methods for deriving CNN relevance maps may help to fill this gap as they allow the visualization of key input image features that drive the decision of the model. We investigated whether models with higher accuracy (...) also rely more on discriminative brain regions predefined by prior knowledge. Methods: We trained a CNN for the detection of AD in N = 663 T1-weighted MRI scans of patients with dementia and amnestic mild cognitive impairment (MCI) and verified the accuracy of the models via cross-validation and in three independent samples including in total N = 1655 cases. We evaluated the association of relevance scores and hippocampus volume to validate the clinical utility of this approach. To improve model comprehensibility, we implemented an interactive visualization of 3D CNN relevance maps, thereby allowing intuitive model inspection. Results: Across the three independent datasets, group separation showed high accuracy for AD dementia versus controls (AUC ≥ 0.91) and moderate accuracy for amnestic MCI versus controls (AUC ≈ 0.74). Relevance maps indicated that hippocampal atrophy was considered the most informative factor for AD detection, with additional contributions from atrophy in other cortical and subcortical regions. Relevance scores within the hippocampus were highly correlated with hippocampal volumes (Pearson’s r ≈ −0.86, p < 0.001). Conclusion: The relevance maps highlighted atrophy in regions that we had hypothesized a priori. This strengthens the comprehensibility of the CNN models, which were trained in a purely data-driven manner based on the scans and diagnosis labels. The high hippocampus relevance scores as well as the high performance achieved in independent samples support the validity of the CNN models in the detection of AD-related MRI abnormalities. The presented data-driven and hypothesis-free CNN modeling approach might provide a useful tool to automatically derive discriminative features for complex diagnostic tasks where clear clinical criteria are still missing, for instance for the differential diagnosis between various types of dementia. (shrink)