God speaks. Hearing God. Two phrases of two words each are perhaps the most critical, misunderstood and even abused words in the existence of the Church and in particular for evangelicals. ‘I think God said’ and ‘I think God is saying’ are the most sagacious, precise, truthful and appropriate manner of responding to the conviction that God speaks and for shared engaging enriched discourse on what God says to ensure He is heard. The Bible must never be seen and interpreted (...) only as a handbook, instruction or rules book of propositional information, doctrine and description. Rather it is an astonishing and amazing book full of God’s wisdom for all people in all their situatedness. Peter Enns pointed out that the Bible must be seen as a source of godly wisdom to be explored, pondered, deliberated, and put into action. It is not a book about a God ‘mainly interested in whether we’ve read and understood the fine print; if not, God has no recourse but to punish us. Rather, I would beseech all Christians of all epochs to see it as a book full of wisdom relevant for each situatedness and ‘allows us to see God as a good parent, full of grace, love, and patience - the very character traits we value in earthly parents and that the people of God are to exemplify. Wisdom heals us to see God as God is.’ If there is any merit in this essay and conclusion of mine, then perhaps God can strike a straight blow with a very crooked stick. (shrink)

The belief that Christianity has a relevancy and a truth to convey is one thing, a reason to be heard is another. Christians are to be grounded in the Word, ready to give a reason for their hope (1 Peter 3:15). But, as has been experienced by the Church over the centuries ‘no one cares how much you know, until they know how much you care.’.

Prayer is not just about the composition of a message from the sender to God the receiver. I say this because I believe that prayer is not primarily conversation but fellowship and communion. There is a relation of trust in which the recipient of trust is true and faithful. Prayer loses its theological character and becomes a psychological phenomenon that is an introspection into oneself if there is no trusting faith and God who is faithful. Prayer is far more than (...) human communication; prayer is true communion that expresses faith in God's trustworthiness. (shrink)

This paper will explore some of the issues and arguments and offer some critical reflection on the ideas and ways that people have proposed to overcome or uphold the dilemma or conflict between the existence of the God of classical theism and evil and the consequence of evil - suffering. I seek explanation of the plain fact of evil and suffering but I do not seek it in the arrogant belief that I can explain evil away. My Christian faith is (...) not meant to provide complete answers and understanding to all life’s vexing questions. The purpose of my faith is to become aware and share in the life of the infinite and unlimited creator God. My belief provides strength and wisdom to live all of life but does not provide the perfect philosophical apologetic. My faith leaves me with much unsolved mystery and perplexing puzzle, often my faith is accompanied by doubt and existential pain and anxiety. Evil is not a theoretical problem but an existential problem. In the face of evil we are challenged to examine who we are and what we value as well as seeking a deeper insight into the nature and purposes of God. (shrink)

In 1 Peter 1:3-7 we read that the Christians were facing persecution because of their faith and the author reminds them that every trial is a test of their faith. The trials and consequential suffering can be withstood because they are able to look forward to an inheritance – eternal life with God. Christians can endure all trials and suffering because of the hope of glory and ultimate joy. There is a grace afforded by God in the presence to match (...) whatever trial or suffering they might face. Thus it appears that there is both a purpose – one being the testing, transforming and purifying of one’s faith and a great prize for those who endure suffering – the Lord himself rewarding us. It is with this thought I will end this essay - with this belief of an inheritance, a resurrection and the gift of immortality. However, I will not shun asking the difficult questions, nor will I avoid critical reflection and analysis of a number of the contradictory or unpleasant answers. I will not eschew the lack of answers relating to evil and suffering – the pains of the scourges of poverty, persecution and oppression, the ravages of war and natural disasters, and all the inequity and injustice that has fallen throughout history – often on the innocent. This wickedness and agony that has throughout history indiscriminately befallen Christians and non-believers alike, has initiated great dismay, depression and consternation for many and some have even rejected the concept of God and the Gospel because of the malevolence and affliction they have been subjected to. The horrendous profundity and extent of human suffering and the history of the inhumanity of people makes the idea of a loving Creator seem quite implausible and predisposes many to accept a naturalistic theory of religion. At the end of this essay I will attempt to show that the declarations that the writer of 1 Peter makes concerning the Christian’s inheritance and suffering proffers some expectation for those who are faced with the quandary of evil and offer some hope now to enable them to endure whatever life has thrown onto their journey. Whilst I will with candour endeavour to query the issues and questions relating to evil I am conscious of the fact that many books and essays have been written by vastly more erudite authors. Consequently I acknowledge that what I have to say is ultimately nothing more than the personal reflection birthed in my own life’s experiences and learning. (shrink)

Research for this study was served by the hypothesis that the Christian’s lifestyle and witness in a postmodern world will depend on the definition and practice of worship and spirituality. The Old Testament reveals a spirituality that has ‘Yahweh’ involved in all aspects of life. Awareness and experience of the presence of God is linked to obedience to God. New Testament spirituality implies imitation of Christ and an effort to obey Christ's twofold command: to love God and neighbor as self. (...) Christian exhortation (contemplation/meditation) and adoration never take place in isolation from the world because God is active in the world. Adoration leads to action in the world which, in turn, leads to adoration of God. All work done and all life lived for God's sake is, in essence, worship. Being a Christian implies living a life of sacrifice, making a gift of your life to God. As the Christian strives with the Spirit's guidance and empowerment to love God with his/her heart, soul, mind, body - and his/her neighbor as him/her self, in a moment by moment way; as he/she worships God with adoration and action; then he/she is living a true Biblical Christian life and experiencing and practicing true Biblical worship and spirituality. For the postmodernist, religious relativism is incompatible with the objective truth claims of Christianity and the words ‘Christian’ and ‘Church’ mean either empty tradition or abusive totalizing metannarrative. To maintain its identity and practice effective and relevant ministry, the Church should reflect an internal unity in desire, in life, in purpose, and in love. The Church must be the incarnate and engaged love and glory of God to a world that judges Christian truth claims by the lifestyle and witness of Christians. A praxis-orientated apologetic of an incarnational engaged worship and spirituality will demonstrate Christians truth claims. This gives Christianity integrity, credibility, and intelligibility to postmodernists that seek an experiential spirituality in the postmodern era of deconstruction. Evangelism is founded in who God is and what God has done for humanity through the death and resurrection of Jesus Christ. Christian’s demonstrate the Gospel as they love their God and their neighbor with devotion and conduct. They proclaim God’s love with plausibility when they reveal God’s love in action as a visual aid for Gods truth. As Christian worship and spirituality produce the actions that give voice to the nature and will of God, Jesus Christ will ‘rise again’ in the postmodern world through an incarnational and engaged Christian faith. Point summary: i. Authentic Biblical Christian worship is a lifestyle that takes place in an interdependent rhythm of both adoration (joyful praise of God) and action (obedient service to God). ii. Holistic spirituality is the lived moment by moment experience of Christian belief in both general and specialized forms (the Christian faith), and the reaction that the Christian’s belief system arouses in religious consciousness and practice moment by moment (the Christian faith). iii. Biblical worship and spirituality is thus conformity of heart and life with the confession and character of Jesus Christ. It is living life in the coram Deo (the presence of God) in obedience to His will out of gratitude for salvation. iv. Worship, spirituality, and the Christian faith become equivalent terms for each other and as defined in i-iii above reflect an incarnational engaged approach to evangelism. v. Worship and spirituality as a praxis-orientated apologetic presented as an incarnational engaged approach (that tells God’s story and your story) in a postmodern world, will be a more effective method of evangelism than rational apologetics and program/method based evangelism. -/- . (shrink)

The Church is facing a dilemma in how to apply and live out its message in a postmodern world. For many in the Church an understanding and application of morals and ethics has become bewildering. This assignment attempts to develop a Christian vocabulary and conceptual framework for morality. This is done by firstly elucidating the milieu out of which postmodernism arose. Modernism, through universal claims of reason and instrumental rationality, believed in the ultimate mastery of the world. The failure of (...) the Enlightenment project to develop universal morality and law led to a new perspective on reason and reality and new reflection on life, morality and meaning. Thus, I reflect on the parturition and value of postmodernism through offering an evaluation and critique of the ideology of postmodernism. Next, I propose the need for Christian ideology to be firstly separated from cultural interpretations so as to avoid ethnocentrism and cultural imperialism. After exploring the development and purpose of worldviews I argue for the building of cultural bridges and for the Gospel and Biblical worldview to be suitably encoded. After learning about God's nature as reflected in the narrative of the Prodigal Son I posit an understanding of what postmodern ethics entails and how then to define and respond to ethical issues. Through case studies I apply the key principles identified in the study. These are that moderation is a virtue; that many timeless truths are customary truths that arise in a specific historical/cultural situations; that many problems are not ethical issues but are rather a comprehension and/or a misinterpretation of the Scriptures regarding what it means to be a Christian and how we are to live our Christian profession to mention a few. I reason and plead for a Christian ethical system of incarnational engaged compassion in a postmodern world. I hope this academic paper stimulates critical theological reflection whilst hopefully illuminating and enlightening the reader. (shrink)

This paper outlines a procedure for assessing the quality of failure explanations in engineering failure analysis. The procedure structures the information contained in explanations such that it enables to find weak points, to compare competing explanations, and to provide redesign recommendations. These features make the procedure a good asset for critical reflection on some areas of the engineering practice of failure analysis and redesign. The procedure structures relevant information contained in an explanation by means of structural equations so as to (...) make the relations between key elements more salient. Once structured, the information is examined on its potential to track counterfactual dependencies by offering answers to relevant what-if-things-had-been-different questions. This criterion for explanatory goodness derives from the philosophy of science literature on scientific explanation. The procedure is illustrated by applying it to two case studies, one on Failure Analysis in Mechanical Engineering (a broken vehicle shaft) and one on Failure Analysis in Civil Engineering (a collapse in a convention center). The procedure offers failure analysts a practical tool for critical reflection on some areas of their practice while offering a deeper understanding of the workings of failure analysis (framing it as an explanatory practice). It, therefore, allows to improve certain aspects of the explanatory practices of failure analysis and redesign, but it also offers a theoretical perspective that can clarify important features of these practices. Given the programmatic nature of the procedure and its object (assessing and refining explanations), it extends work on the domain of computational argumentation. (shrink)

The way our decisions and actions can affect future generations is surrounded by uncertainty. This is evident in current discussions of environmental risks related to global climate change, biotechnology and the use and storage of nuclear energy. The aim of this paper is to consider more closely how uncertainty affects our moral responsibility to future generations, and to what extent moral agents can be held responsible for activities that inflict risks on future people. It is argued that our moral responsibility (...) to posterity is limited because our ability to foresee how present decisions and activities will affect future people is limited. The reason for this is primarily that we are in a situation of ignorance regarding the pace and direction of future scientific and technological development. This ignorance reduces our responsibility in a temporal dimension because in most areas it is impossible to predict the interests and resource needs of future generations. In one area, however, we have fairly reliable knowledge about future people. It is reasonable to assume that future human beings will have the same basic physiological (physical and biological) needs as we have. On this basis, it is argued that we can be held responsible for activities causing avoidable damage to critical resources that are necessary to provide for future physiological needs. Furthermore, it is suggested that it is prima facie immoral to impose risks upon future generations in cases where the following conditions are fulfilled: (1) the risk poses a threat to the ability of future generations to meet their physiological needs, and (2) the risk assessment is supported by scientifically based harm scenarios. (shrink)

The aim of this paper is to consider whether some seats in a democratically elected legislative assembly ought to be reserved for representatives of future generations. In order to examine this question, I will propose a new democratic model for representing posterity. It is argued that this model has several advantages compared with a model for the democratic representation of future people previously suggested by Andrew Dobson. Nevertheless, the democratic model that I propose confronts at least two difficult problems. First, (...) it faces insoluble problems of representative legitimacy. Second, one might question whether this model provides a reasonably effective way to represent future interests compared with existing representative democratic institutions. Despite such problems, it is argued that political representation of posterity can be defended on the basis of fundamental ideas and ideals in recent theory of deliberative democracy. The first reason for this is that in a number of cases democratic decisions cannot be regarded as normatively legitimate from the point of view of deliberative democracy, unless posterity is given a voice. The second reason is that representation of posterity can contribute to more rational and impartial deliberations and decisions in legislative assemblies. (shrink)

Proponents of large-scale land acquisitions (LaSLA) argue that poor countries could benefit from foreign direct investment in land (World Bank 2011), while opponents argue that LaSLA is nothing more than neo-colonial theft of poor peasants’ livelihoods, i.e., land grabbing (Borras and Franco in Yale Hum Rights Dev L J, 13: 507–523, 2010a). To ensure responsible agricultural investments (RAI), a voluntary “code of conduct” for land acquisitions has been proposed by the World Bank (2011) and the FAO (2012). A critical reaction (...) to the “code of conduct” approach is the proposal for a set of minimum human rights principles, suggested by the UN Special Rapporteur on the Right to Food, De Schutter (2009). Even more critical of the “code of conduct” approach are Borras and Franco in Yale Hum Rights Dev L J, 13(2): 507–523, 2010a, who propose empowering small-scale farmers by giving them land sovereignty so that they are assured control over their land. This paper is a review of the governance and ethics issues connected to LaSLA. It has four main objectives: First, it offers a critical presentation of three major governance approaches to LaSLA: the “liberal code of conduct” (FAO and the World Bank), the ‘critical liberal human rights’ approach (De Schutter) and the ‘Marxist’ approach (Borras and Franco). Second, it discusses the notion of a human right to land, with reference to John Locke’s theory of appropriating land. Third, it discusses the issue of ensuring an inclusive process in LaSLA. Finally, an argument is made for instituting a (global) obligation to refrain from participating in or benefitting from institutional schemes that facilitate negative land grabbing (Pogge in Politics as usual: what lies behind the pro-poor rhetoric? Polity Press, Cambridge 2010). (shrink)

During recent decades various researchers from health and social sciences have been debating what it means for a person to be disabled. A rather overlooked approach has developed alongside this debate, primarily inspired by the philosophical tradition called phenomenology. This paper develops a phenomenological model of disability by arguing for a different methodological and conceptual framework from that used by the existing phenomenological approach. The existing approach is developed from the phenomenology of illness, but the paper illustrates how the case (...) of congenital disabilities, looking at the congenital disorder called cerebral palsy (CP), presents a fundamental problem for the approach. In order to understand such congenital cases as CP, the experience of disability is described as being gradually different from, rather than a disruption of, the experience of being abled, and it is argued that the experience of disability is complex and dynamically influenced by both intrinsic and extrinsic factors. Different experiential aspects of disability— pre-reflective, attuned and reflective aspects—are described, demonstrating that the experience of disability comes in different degrees. Overall, this paper contributes to the debates about disability by further describing the personal aspects and experience of persons living with disabilities. (shrink)

This paper considers a guardianship model for the legal representation of future generations. According to this model, national and international courts should be given the competence to appoint guardians for future generations, if agents who care about the welfare of posterity apply for the creation of a guardianship in relation to a dispute that can be resolved by the application of law. This reform would grant guardians of future people legal standing or locus standi before courts, that is, the right (...) to bring an action before a court of law for adjudication. Although the guardianship model faces several difficult theoretical and practical problems pertaining to the representation of different near and distant future generations, it is argued that this model – and certain other legal norms intended to protect future basic needs – can be justified on the basis of the principle of liberty. (shrink)

Comparison of behavioural measures of consciousness has attracted much attention recently. In a recent article, Szczepanowski et al. conclude that confidence ratings predict accuracy better than both the perceptual awareness scale and post-decision wagering when using stimuli with emotional content . Although we find the study interesting, we disagree with the conclusion that CR is superior to PAS because of two methodological issues. First, the conclusion is not based on a formal test. We performed this test and found no evidence (...) that CR predicted accuracy better than PAS . Second, Szczepanowski et al. used the present version of PAS in a manner somewhat different from how it was originally intended, and the participants may not have been adequately instructed. We end our commentary with a set of recommendations for future studies using PAS. (shrink)

Caesarean delivery is a common and life-saving intervention. However, it involves an overall increased risk for short-term and long-term complications for both mother and child compared with vaginal delivery. From a medical point of view, healthcare professionals should, therefore, not recommend caesarean sections without any anticipated medical benefit. Consequently, caesarean sections requested by women for maternal reasons can cause conflict between professional recommendations and maternal autonomy. How can we assure ethically justified decisions in the case of caesarean sections on maternal (...) request in healthcare systems that also respect patients’ autonomy and aspire for shared decisions? In the maternal–professional relationship, which can be characterised in terms of reciprocal obligations and rights, women may not be entitled to demand a C-section. Nevertheless, women have a right to respect for their deliberative capacity in the decision-making process. How should we deal with a situation of non-agreement between a woman and healthcare professional when the woman requests a caesarean section in the absence of obvious medical indications? In this paper, we illustrate how the maternal–professional relationship is embedded in a nexus of power, trust and risk that reinforces a structural inferiority for women. To accommodate for beneficial use of power, these decision processes need to be trustworthy. We propose a framework, inspired by Lukes’ three-dimensional notion of power, which serves to facilitate trust and allows for beneficial power in shared processes of decision-making about the delivery mode for women requesting planned C-sections. (shrink)

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

In this article I will describe the main elements of the Norwegian press’s moral confrontation with the Government Pension Fund’s ethical investment management when it was in an introductory phase in early 2005, with special emphasis on one newspaper, Stavanger Aftenblad. The press criticized the fund’s fresh investment profile and intended exclusionary practice before it had really started in earnest. Then I will focus on how the press’s unilateral criticism of the fund’s investment practice at the time overshadowed a discussion (...) of any defects in the ethical principles for investment. And I will focus on the press’s lack of distinguishing between information and sensation. In conclusion I point out that in 2006 the press has abandoned its critical stance from 2005 and has now a tendency to idealize the fund’s exclusionary practice and the underlying principles. (shrink)

In this paper, I motivate and defend the distinction between an objective and a subjective moral sense of “ought.” I begin by looking at the standard way the distinction is motivated, namely by appealing to relatively simple cases where an agent does something she thinks is best, but her action has a tragic outcome. I argue that these cases fail to do the job—the intuitions they elicit can be explained without having to distinguish between different senses of “ought.” However, these (...) cases are on the right track—I argue that more sophisticated versions of the cases provide strong motivation for the distinction. I then discuss two important problems for the distinction: the “which ‘ought’ is more important?” problem, and the “annoying profusion of ‘oughts’” problem. I argue that each of these problems can be solved in several different ways. (shrink)

At Phaedrus 229c, Socrates uncharacteristically defends myth, claiming not only to believe in myth but to be out of place in Athens because of this belief. In particular, he rejects attempts to explain myths that reduce them to natural phenomena. But in what sense can Socrates, the great critic of mythic poetry, believe in myth? For Socrates, myth is true, and thus believable, even when it is not correct; myths provide the terms by which humans can understand their experiences and (...) their souls. Thus, to naturalize myths is to analyze away morally and philosophically valuable concepts. (shrink)

Machine learning models are becoming increasingly prevalent in algorithmic trading and investment management. The spread of machine learning in finance challenges existing practices of modelling and model use and creates a demand for practical solutions for how to manage the complexity pertaining to these techniques. Drawing on interviews with quants applying machine learning techniques to financial problems, the article examines how these people manage model complexity in the process of devising machine learning-powered trading algorithms. The analysis shows that machine learning (...) quants use Ockham’s razor – things should not be multiplied without necessity – as a heuristic tool to prevent excess model complexity and secure a certain level of human control and interpretability in the modelling process. I argue that understanding the way quants handle the complexity of learning models is a key to grasping the transformation of the human’s role in contemporary data and model-driven finance. The study contributes to social studies of finance research on the human–model interplay by exploring it in the context of machine learning model use. (shrink)

The present study focuses on meeting online strangers face-to-face. This activity represents one of the least prevalent but also most feared online risks for youth. Due to the low number of youth experiencing upsetting meetings and the dominance of quantitative research designs in the area, the current state of knowledge does not provide a clear view of what happens at meetings that youths find upsetting. The aim of the present study is to enrich knowledge in this area by exploring such (...) upsetting experiences in more depth by using qualitative methodology. Based on 14 interviews with Czech girls aged 15 to 18, who reported upsetting meetings with online strangers, the study identifies the discrepancy between expectations and reality as the core reason for these negative feelings. There were several reasons for this discrepancy: different developmental phases, related different experiences with romantic relationships, and exaggeration of impressions formed online. (shrink)

The critical and polemic receptions of the work of Loïc Wacquant has been extensive, but to a large extent focused on specific works and colored by professional specialty, that is, in a word: fragmented. In counteracting that fragmented response, the article sheds light on the undercurrents in Wacquant’s works by stressing four prominent and consistent features: his heritage from (and updating of) Bourdieu; his emphasis on and constant practice of theory (implicit as well as explicit); the distinct ethos with which (...) he addresses political sociology (in the dual form of a sociology analyzing the effects of the political productions of populations categories and a so-called ‘civic sociology’); and finally, the persistent and ubiquitous critique of everything in existence – a thematic indicator permeating each and every one of his works. Thus the article proposes a unifying reading of Wacquant as an interpretation advocating revitalization of a critical social science. (shrink)

The text provides a political reading of Shakespeare?s Macbeth, claiming that the play is responding to the curious connection between witchcraft and state power in the preceding century, as well as contemporary political events. Namely, practices variously labeled as witchcraft, magic, conjuring were an integral aspect of English politics and struggles over royal succession in the sixteenth century; even more so were the witch hunts and attempts by British monarchs to control witchcraft. These issues reached a head with the accession (...) of James VI of Scotland to the English throne in 1603, and the Gunpowder Plot in 1605. On the surface, Shakespeare?s play, written in the immediate aftermath of the failed attempt at regicide, brings these historical and political issues together in an effort to legitimize James? rule. However, the article shows that a closer look reveals a more complicated, indeed subversive undercurrent at play. Paradoxically, while Macbeth does provide James with legitimacy, at the same time it calls into question the grounds of that legitimacy. nema. (shrink)

Cet article explore différentes formes de rapports entre histoire et mémoires, relations complexes et souvent inaudibles dans une Russie nouvelle, héritière de ses traditions passées. Les politiques des médias ont mis en perspective à des moments clés de l'histoire, et selon les besoins du régime, des trames de récits témoignant de différents usages du passé.This article explores the different relationships between history and memory: complex connections which are a legacy of the new Russia' s past and often remain unheard. At (...) key moments in history and accord­ing to the needs of the regime, media policy aimed at focusing on narrative threads that identity with these different traditions from the past. (shrink)

This book is about the work of 10 great scientists; who they were and are, their personal background and how they achieved their outstanding results and took their prominent place in science history. We follow one of physics and science history's most enigmatic phenomena, superconductivity, through 100 years, from its discovery in 1911 to the present, not as a history book in the usual sense, but through close ups of the leading characters and their role in that story, the Nobel (...) laureates, who were still among us in the years 2001-2004 when the main round of interviews was carried out. Since then two of them already passed away. For each one of the 10 laureates, the author tells their story by direct quotation from interviews in their own words. Each chapter treats one laureate. The author first gives a brief account of the laureates' scientific background and main contribution. Then each laureate tells his own story in his own words. This book is unique in its approach to science history. (shrink)

New perspective on Heisenberg's interpretation of quantum mechanics for researchers and graduate students in the history and philosophy of physics.

What is the best way of assessing the extent to which people are aware of a stimulus? Here, using a masked visual identification task, we compared three measures of subjective awareness: The Perceptual Awareness Scale , through which participants are asked to rate the clarity of their visual experience; confidence ratings , through which participants express their confidence in their identification decisions, and Post-decision wagering , in which participants place a monetary wager on their decisions. We conducted detailed explorations of (...) the relationships between awareness and identification performance, looking to determine which scale best correlates with performance, and whether we can detect performance in the absence of awareness and how the scales differ from each other in terms of revealing such unconscious processing. Based on these findings we discuss whether perceptual awareness should be considered graded or dichotomous. Results showed that PAS showed a much stronger performance-awareness correlation than either CR or PDW, particularly for low stimulus intensities. In general, all scales indicated above-chance performance when participants claimed not to have seen anything. However, such above-chance performance only showed when we also observed a correlation between awareness and performance. Thus PAS seems to be the most exhaustive measure of awareness, and we find support for above-chance performance in the absence of subjective awareness, but such unconscious knowledge only contributes to performance when we observe conscious knowledge as well. Similarities and differences between scales are discussed in the light of consciousness theories and response strategies. (shrink)

What is the role of language in social interaction? What does language bring to social encounters? We argue that language can be conceived of as a tool for interacting minds, enabling especially effective and flexible forms of social coordination, perspective-taking and joint action. In a review of evidence from a broad range of disciplines, we pursue elaborations of the language-as-a-tool metaphor, exploring four ways in which language is employed in facilitation of social interaction. We argue that language dramatically extends the (...) possibility-space for interaction, facilitates the profiling and navigation of joint attentional scenes, enables the sharing of situation models and action plans, and mediates the cultural shaping of interacting minds. (shrink)

Capacities for abstract thinking and problem‐solving are central to human cognition. Processes of abstraction allow the transfer of experiences and knowledge between contexts helping us make informed decisions in new or changing contexts. While we are often inclined to relate such reasoning capacities to individual minds and brains, they may in fact be contingent on human‐specific modes of collaboration, dialogue, and shared attention. In an experimental study, we test the hypothesis that social interaction enhances cognitive processes of rule‐induction, which in (...) turn improves problem‐solving performance. Through three sessions of increasing complexity, individuals and groups were presented with a problem‐solving task requiring them to categorize a set of visual stimuli. To assess the character of participants’ problem representations, after each training session, they were presented with a transfer task involving stimuli that differed in appearance, but shared relations among features with the training set. Besides, we compared participants’ categorization behaviors to simulated agents relying on exemplar learning. We found that groups performed superior to individuals and agents in the training sessions and were more likely to correctly generalize their observations in the transfer phase, especially in the high complexity session, suggesting that groups more effectively induced underlying categorization rules from the stimuli than individuals and agents. Crucially, variation in performance among groups was predicted by semantic diversity in members’ dialogical contributions, suggesting a link between social interaction, cognitive diversity, and abstraction. (shrink)

According to the standard view, the so-called ‘Copenhagen interpretation’ of quantum mechanics originated in discussions between Bohr and Heisenberg in 1927, and was defended by Bohr in his classic debate with Einstein. Yet recent scholarship has shown Bohr’s views were never widely accepted, let alone properly understood, by his contemporaries, many of whom held divergent views of the ‘Copenhagen orthodoxy’. This paper examines how the ‘myth of the Copenhagen interpretation’ was constructed by situating it in the context of Soviet Marxist (...) critique of quantum mechanics in the 1950s and the response by physicists such as Heisenberg and Rosenfeld. (shrink)

Since its inception in the late 1970s, behavioural economics has gone from being an outlier to a widely recognized yet still contested subset of the economic sciences. One of the basic arguments in behavioural economics is that a more realistic psychology ought to inform economic theories. While the history of behavioural economics is often portrayed and articulated as spanning no more than a few decades, the practice of utilizing ideas from psychology to rethink theories of economics is over a century (...) old. In the first three decades of the 20th century, several mostly American economists made efforts to refine fundamental economic assumptions by introducing ideas from psychology into economic thinking. In an echo of contemporary discussions in behavioural economics, the ambition of these psychology-keen economists was to strengthen the empirical accuracy of the fundamental assumptions of economic theory. In this article, we trace, examine, and discuss arguments for and against complementing economic theorizing with insights from psychology, as found in economic literature published between 1900 and 1930. The historical analysis sheds light on issues and challenges associated with the endeavour to improve one discipline’s theories by introducing ideas from another, and we argue that these are issues and challenges that behavioural economists continue to face today. (shrink)

Peter Singer's argument against ‘speciesism’ has served as the theoretical foundation for the modern animal rights movement. His argument is that the wrongs we do to animals are analogous to those committed against marginalized humans; that if we are opposed to one, then we should also be opposed to the other. Despite the argument's popularity, those historically oppressed groups to whom animals are compared have been critical of it, perceiving the analogy as dehumanizing. Animal activists have struggled to understand this (...) criticism, arguing that the analogy is only dehumanizing if one believes animals to be inferior in the first place – which is exactly what they dispute. What they fail to realize, I argue, is that the disagreement cannot be reduced to a difference in what one chooses to value. It is, instead, fundamentally conceptual. To be likened to an ‘Animal’ is something different for they who have never been regarded as ‘fully human’ in the first place. It is only after animal activists appreciate this – the singular character of human oppression, how it differs conceptually from the injustice that animals can be subject to – that the building of alliances and the work of collaboration can begin in earnest. (shrink)