Chow pays lip service (but not much more!) to Type I errors and thus opts for a hard (all-or-none) .05 level of significance (Superego of Neyman/Pearson theory; Gigerenzer 1993). Most working scientists disregard Type I errors and thus utilize a soft .05 level (Ego of Fisher; Gigerenzer 1993), which lets them report gradations of significance (e.g., p.

Plotinus (204/5–270 CE) was the first and greatest of Neoplatonic philosophers. His writings were edited by his disciple Porphyry, who published them sometime between 301 and 305 CE in six sets of nine treatises each (Enneads), with a biography of his master in which he also explains his editorial principles.

This chapter contains sections titled: Is a language necessarily shared with a community of speakers? Innate knowledge of a language Robinson Crusoe sails again Solitary cavemen and monologuists Private languages and ‘private languages’ Overview.

In Chapter 2 of the Philosophical Fragments, Søren Kierkegaard’s pseudonym Johannes Climacus poetises about a “king who loved a maiden.” Climacus concludes this venture with a bold claim: what he has just described is “so different from any human poem” that it should not be regarded as a poem at all, but as “the wonder” [Vidunderet] which leads one to exclaim in adoration that “[t]his thought did not arise in my own heart!” In the subsequent chapter of Philosophical Fragments, Climacus (...) proceeds to offer a number of arguments against demonstrations of God’s existence, leading many scholars to conclude that he represents an unequivocally anti-rationalist perspective. Against such interpretations, this paper will seek to highlight how Climacus’ claims track those of the seventeenth century Dutch lens-grinder and rationalist philosopher, Baruch Spinoza. From this, it will be argued that “the wonder” in Climacus’ thought takes the form of an indirect, ethico-existentialist argument for the truth of Christianity’s incarnate God. (shrink)

Background. Informed consent (IC) is not only a regulatory but also an ethical requirement to participate in any clinical trial. It is essential to determine that research participants understand what they consent to. Studies that evaluate participants’ understanding of IC conclude that recall and understanding of IC is often low, and researchers recommend that interactive multimedia interventions should be implemented to optimise understanding. Objectives. To assess participants’ understanding of IC of the research trial that they agreed to participate in.Methods. A (...) descriptive survey design, within a quantitative research approach, was used to conduct the study at two government hospitals in the Eastern Cape Province. A semi-structured, self-administered questionnaire was used to collect information from 170 participants in research studies. Descriptive statistics were used to analyse the results.Results. Participants were recruited from among women who enrolled in any of the three studies that were ongoing at the two sites during the recruitment period. The study participants had a mean age of 25.9 years. Nearly one-third (30%) could not recall the purpose of the original trial that they consented to. The concept of randomisation was not understood by any of the participants.Conclusion. Regardless of extensive efforts to ensure that participants understood their participation, this study unveiled poor recall of essential information on IC. It is proposed that IC should be short and only address essential components such as purpose, procedure, possible risks or benefits, alternative options if not participating and explaining the concept of voluntary participation. (shrink)

Among the most outstanding discoveries of the last century is one that is not quite as momentous as the theory of relativity or cybernetics. It may even still be enigmatic. It has no one single author, it is not expressed in a single formula, conception, or invention. Nonetheless it is worth all the others combined.

This paper addresses the issue of dehumanization in the workplace and attempts to offer directions to restore the balance between ‘results’ and ‘relations’ in organizations: The author has drawn inspiration from the classical Indian concept of spandan (vibration) and translates it into actionable values for integral development of the human being at three levels—interpersonal, institutional and cosmic. Using insights from empirical work done in Indian organizations, the author advocates a maternalistic style of management based on human values against the backdrop (...) of an overaching unitarian (advaita) philosophy for evolving holistic management principles and practices in future. (shrink)