Our understanding of biological processes in humans is often based on examination of analogous processes in other organisms. The nematode worm Caenorhabditis elegans has been a particularly valuable model, leading to Nobel prize winning discoveries in development and genetics. Until recently, however, the worm has not been widely used as a model to study transcription due to the lack of a comprehensive catalogue of its RNA transcripts. A recent study by Chen et al. uses next‐generation sequencing to address this issue, (...) mapping the transcription initiation sites in C. elegans and finding many unexpected similarities between the transcription of enhancers and promoters in the worm and mammalian genomes. As well as providing a valuable resource for researchers in the C. elegans community, these findings raise the possibility of using the worm as a model to investigate some key, current questions about transcriptional regulation that remain technically challenging in more complex organisms. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Spirit Stones of China: The Ian and Susan Wilson Collection of Chinese Stones, Paintings, and Related Scholars' ObjectsGraham ParkesSpirit Stones of China: The Ian and Susan Wilson Collection of Chinese Stones, Paintings, and Related Scholars' Objects. Edited by Stephen Little. Chicago: The Art Institute of Chicago in association with University of California Press, 1999. Pp. 112.Let me introduce Spirit Stones of China: The Ian and Susan Wilson Collection (...) of Chinese Stones, Paintings, and Related Scholars' Objects (edited by Stephen Little) with this quotation:The purest essence of the energy of the heaven-earth world coalesces into rock. It emerges, bearing the soil. Its formations are wonderful and fantastic. Some with cavernous cliffs, revealing their interior; some with peaks and summits in sharp-edged layers.... Within the size of a fist can be assembled the beauty of a thousand cliffs. Rocks large enough to be set up in great courtyards, small enough to be set upon a stand. Like gazing upon the peaks of Song Shan, or facing the entire range of the Meng mountains; sitting quietly, your imagination purified.... The Sage [Confucius] once said, "the humane man loves mountains," and the love of stones has the same meaning. Thus, longevity through quietude is achieved through this love.This passage articulates the very different understanding of stone—as "essential energy" rather than mere matter—that underlies the traditional Chinese passion for rock collecting and appreciating, for which even the terms "petromania" and "litholatry" seem too weak. It comes from the preface to the earliest surviving Chinese manual on the topic, Du Wan's Stone Compendium of Cloudy Forest, compiled in the early twelfth century, and is quoted by Stephen Little in his erudite and informative introduction to this magnificent catalog for a unique collection of "spirit" or "strange stones" (guai shi) and other scholars' articles. This essay nicely complements and amplifies ideas set forth some fifteen years ago by John Hay, in his now classic introduction to the catalog Kernels of Energy, Bones of Earth: The Rock in Chinese Art (New York: China House Gallery, China Institute in America, 1985).Most cultures appear to begin with a natural reverence for stone in its natural state—one thinks of the Druids, the Indian tradition, the Polynesians, Native Americans, and Australian aboriginal culture—and many seem to retain that reverence as they develop. Indeed, when seen in a global perspective, the general lack of interest in (or respect for) rock in its unhewn state that characterizes the European and Anglo-American traditions seems idiosyncratic. But Chinese culture definitely has the longest and most enthusiastic tradition of collecting stones and arranging rocks in gardens: "strange stones" figure among articles of tribute offered to the mythical emperor Yu (mid-second millennium B.C.E.), and the emperor Wu Di (second century B.C.E.) is recorded as having had rocks arranged in the gardens of his palace. [End Page 306]Stephen Little's essay gives an eloquent account of the development of the practice of stone collecting in China, delineating its relationships with poetry and painting and other arts and practices, and containing numerous translations of passages from primary sources otherwise inaccessible to the non-reader of Chinese. Most of the rocks in the catalog are of the well-known Lingbi (sonorous) and Ying types, but other kinds are represented, too. The editor also supplies a context for appreciating the paintings, scrolls, and other articles from scholars' desks that are in the catalog: brush rests, inkstones, brush holders, and so forth. The sixty-six items from the collection are represented in excellent black-and-white photographs.The book is beautifully designed and produced—and is indeed a work of art in itself with its handsome, dark blue Chinese-style case. All in all, this a stylish and informative contribution to the growing literature on a philosophically fascinating topic. [End Page 307]Graham Parkes University of Hawai'iCopyright © 2001 University of Hawai'i Press... (shrink)

Commercial companies are increasingly being recognized as agents of societal governance operating alongside the public authorities in their traditional role as governance bodies. In addition, companies are claiming to be ‘corporate citizens’ in the way they deal with their environmental, employment and social/ethical responsibilities. Given the fact that large corporations are now heavily internationalized in their operational characteristics – with branches, subsidiaries, affiliates and extended supply chains operating in multiple jurisdictions – can such organizations be brought into a democratic register? (...) Citizenship and democracy are conventionally associated with a territorial state, national sovereignty and jurisdictional independence. So, how can internationalized companies be subject to democratic forms of governance? An added problem arises with platform companies and blockchain organized digital currency providers whose operations transcend national borders from the start. This contribution discusses the issues of and provides a way for considering corporate democracy afresh in these rapidly evolving contexts. (shrink)

As a classical liberal, or libertarian, I am concerned to advance liberty and minimize coercion. Indeed on this view liberty just is the absence of coercion or costs imposed on others. In order to better understand the notion of coercion I discuss Robert Nozick's classic essay on the subject as well as more recent contributions. I then address the question of whether law is coercive, and respond to Edmundson and others who think that it isn't. Assuming that the law is (...) in fact coercive, there is still a question,as with all coercive acts, as to whether that coercion is justified. Edmundson thinks that this places a special burden on the state of justifying its existence, whereas it simply places the same burden on the state as anyone else. What I reject is the longstanding doctrine of Staatsrason, namely that the state is not subject to the same moral rules as its subjects. With respect to the relation of morality to law, Edmundson thought that another of the fallacies of which philosophical anarchists were guilty was that of assuming that there was a sphere of morality where law had no business. On the contrary, our concern is with spheres of law which appear to have little to do with morality, which is to say laws against wrongs of the malum prohibitum variety, as opposed to wrongs which are malum in se. I then turn to a matter with which Edmundson begins his study, namely how it is that states acquire the authority to do what they do, namely coerce their subjects. While the fact that the philosopher's stone of political obligation has proved rather elusive may mean that a legitimate state lacks the authority to demand obedience pure and simple, Edmundson contends that it can at the very least demand that we do not interfere in the administration of justice. I argue that this attempt to sidestep the justification of the authority of the state fails and that we seem in the end to be having to take the state's word for it that we must do X on pain of penalty P. Nor, as I go on to argue, is it any help to appeal to democracy to remedy a failed justification of the authority of the state. There either is a moral justification of state coercion in order to prevent harm to innocent subjects, or there isn't, and this holds,if it does, not only at the level of individuals, but also at the level of the state, regardless of its constitutional form. After concluding that the attempts of Edmundson and others to refute the anarchic turn in recent political philosophy have failed, it would seem that the withering away of the state foreseen in Marx's eschatology is not as improbable as maybe it once appeared. (shrink)

The eighth book of Aristotle's Physics is the culmination of his theory of nature. He discusses not just physics, but the origins of the universe and the metaphysical foundations of cosmology and physical science. He moves from the discussion of motion in the cosmos to the identification of a single source and regulating principle of all motion, and so argues for the existence of a first `unmoved mover'. Daniel Graham offers a clear, accurate new translation of this key text in (...) the history of Western thought, and accompanies the translation with a careful philosophical commentary to guide the reader towards an understanding of the wealth of important and influential arguments and ideas that Aristotle puts forward. (shrink)

Clinical decision-making within an ethical context -- The ethical self -- Ethical reasoning : a pragmatic approach -- Recognising ethical issues -- Gathering facts and values -- Ethical rules and frameworks -- Ethical theories -- Managing the outcome -- Future development.

The aim of this article is to examine some of the consequences of the recent advances in neurobiology in terms of the ability of drugs to manipulate the mind. Most laymen are totally ignorant of the general mechanism underlying the brain-mind relationship and therefore of the action of mind-altering drugs. Professor Grahame-Smith considers that one of the intrinsic evils of man's neurobiological make up is that a prime motive of the brain seems to be to bring comfort, security and (...) pleasure for itself. Therefore it is not surprising that drugs - notably the barbiturates and more recently the benzodiazepines (tranquilizers) - have been prescribed to give to the brain that peace of mind that it seeks. However, it can be argued that such drugs cannot replace anxiety with peace of mind or unhappiness or depression with happiness. The action of such drugs upon the molecules of the brain is negative - a placebo effect. (shrink)

This essay describes institutional ethnography as a method of inquiry pioneered by Dorothy E. Smith, and introduces a collection of papers which make distinctive contributions to the development of this novel form of investigation. Institutional ethnography is presented as a research strategy which emerges from Smith's wide-ranging explorations of the problematic of the everyday world. Smith's conception of the everyday world as problematic involves a critical departure from the concepts and procedures of more conventional sociologies. She argues for an alternative (...) sociology which begins with the standpoint of the actor in everyday life, rather than from within a professional sociological discourse aligned with the society's ruling institutions. The familiar sociologies of everyday life do not suffice for this purpose, since they deal with local settings and social worlds, but stop short of examining how these are knitted into broader forms of social organization. In contrast, institutional ethnography examines how the scenes of everyday life are shaped by forms of social organization which cannot be fully grasped from within those scenes. The principal tasks of institutional ethnography include describing the coordination of activities in the everyday world, discovering how ideological accounts define those activities in relation to institutional imperatives, and examining the broader social relations in which local sites of activity are embedded. The four papers which follow demonstrate that specific contributions to institutional ethnography can be made in relation to a wide array of topics, methods, and interests. (shrink)

This paper presents a cognitive model of the planning process. The model generalizes the theoretical architecture of the Hearsay‐ll system. Thus, it assumes that planning comprises the activities of a variety of cognitive “specialists.” Each specialist can suggest certain kinds of decisions for incorporation into the plan in progress. These include decisions about: (a) how to approach the planning problem; (b) what knowledge bears on the problem; (c) what kinds of actions to try to plan; (d) what specific actions to (...) plan; and (e) how to allocate cognitive resources during planning. Within each of these categories, different specialists suggest decisions at different levels of abstraction. The activities of the various specialists are not coordinated in any systematic way. Instead, the specialists operate opportunistically, suggesting decisions whenever promising opportunities arise. The paper presents a detailed account of the model and illustrates its assumptions with a “thinking aloud” protocol. It also describes the performance of a computer simulation of the model. The paper contrasts the proposed model with successive refinement models and attempts to resolve apparent differences between the two points of view. (shrink)

This paper examines the attempts of one mainstream women''s organization to organize and include women of color. Using the approach to social organization developed in the work of Dorothy Smith, I aim to make visible the complex of relations within which the work of this organization is embedded. In mapping the institutional relations structuring the activities in a local setting, the concern is to articulate how activities in the local setting are organized by and in relation to others. My analysis (...) takes as its point of departure my work involvements with this organization over a period of two years. Beginning with my own activities and others'' within the setting, the analysis problematizes the concepts of "organizing women of color" and "inclusion/exclusion." What comes into view are the ways in which "organizing" and "inclusion" are ideological constructs brought into service to account for the practices in which various members of the organization were engaged. Their ideological character came to be unveiled in the "troubles" the organization encountered in its attempts to "organize" women of color. The inquiry shows that those troubles arose out of the organization''s location at the juncture between private foundations, grassroots women, and the state. On the one hand, the activities of the organization are articulated to an understanding of what funders might be willing to support, and on the other hand the organization''s activities have to be seen as serving women of color by both women of color and others. Displayed through the mapping of institutional relations is the deep mismatch between the institutional characterization of what it means to be "organized" and the actual activities women of color were engaged in. I argue that the activities and practices of the mainstream organization embedded in a complex of relations with funding agencies, public policy makers and so on actually produce the definition of women of color as "unorganized.". (shrink)

Within the field of aesthetics, there are several approaches to answering what affects how and whether an individual engages with a particular art or aesthetic object. Two theories that attempt to come to a solution on this issue are theories of attunement and attachment which respectively argue that one’s engagement is primarily affected by one’s attunement or attachment, through a system of values, beliefs, and associations, to an object. While these theories are successful in responding to a variety of cases, (...) individually, they leave something to be desired explicatively, and, in light of this, I will develop in this essay an alternative that centres itself on the character of the aesthetic subject which will do the work of both approaches without having to make any taxing conceptual commitments. (shrink)

Sin-talk, though politically incorrect, is indispensable. Placing human life under the ‘hermeneutic of sin’ means acknowledging that one ought to aim flawlessly at God, and that one can fail in this endeavor. None of this can be appreciated within the contemporary post-Christian, mindset, which has attempted to reduce religion to morality and culture. In such a secular context, the guilt-feelings connected with the recognition of sin are considered to be harmful; the eternal benefit of a repentance is disregarded. Nevertheless, spirituality (...) appears to have therapeutic benefits. Therefore attempts are made to re-locate within healthcare a religion shorn of its transcendent claims, so as then to harvest the benefits of a spirituality ‘saved from sin’. This reduction of religiosity to its therapeutic function is nourished by a post-modern constructivist construal of religion. This article critically examines the dis-ingenuity marring such recasting, as well as the incoherence of related attempts to reduce transcendence to solidarity, and to re-shape the significance of religious rituals. (shrink)

This introduction supplies further bearing points for the conceptual map, which the introduction to the previous issue on European bioethics (2008/1) had provided for sorting out the various dimension in which the essays collected in these issues resemble and differ from each other. Special attention is devoted to communication, as diverse Christianities attend to different purposes, problems, and opportunities for normatively engaging (persuading, influencing, ruling, opposing, and converting) their surrounding secularized cultures. These differences reflect incompatible ways of conceiving Christ's acts (...) of healing, as these provide a model for His disciples' bioethics. These differences also reflect diversely rationalist and noetic epistemologies. The subtext concerns the haunting question about the enduring sustainability of a specifically Christian bioethics in Europe. As Schotsmans opts for a Roman Catholicism that is not recognized as such by his Magisterium, as Muller transforms Protestantism into a religiously nonhostile laicity, as Messer and Silva da Barbosa hope for the prophetic impact of communal “cities on the hill,” and as the Orthodox pursue the conversion of Western Europe in Greek, Russian, and Rumanian, ongoing Divine miracles present the most realistic hope. (shrink)

The article argues that the most important trends in the recent metamorphosis of higher education, especially of university teaching and research, cannot be understood without placing them in the context of general developments in political life. Both processes reveal alarming features and there is a link between them. In recent decades a religion has established its dominance in the public policy field. Its dogmas are called “liberalization”, “economic man”, “individual preference”, “the free market”, “competition” and “efficiency”. The consequences of the (...) progressive imposition of this doctrine on the universities—including on the relation between teaching and research—are well documented but not always well understood. It is argued that the “commercialization” of higher education and research means in reality their hyper-bureaucratization, via the imposition of so-called evaluation, assessment and accreditation schemes, the latest avatars of the managerialist ideology. Might the final result be the disintegration of the university as an institution? (shrink)

In traditional ethnographies, it is customarily assumed that the field researcher is an outsider who seeks to acquire an insider’s understanding of the social world being investigated. While conducting field research projects on education and tourism in Trinidad (West Indies) we found that the standard distinction between insider and outsider became problematic for us. Our experiences can be understood in terms of two competing conceptions of fieldwork. One, rooted in classical ethnography, views fieldwork as a process whereby the researcher learns (...) to translate the cultural practices of a little-known or misunderstood group into terms understandable to the ethnographic audience. The other, growing out of the institutional ethnography approach pioneered by Dorothy E. Smith, views fieldwork as a process of mapping the relations that govern an institutional complex. In the latter approach, local experiences provide the point of departure for exploring a wider set of social arrangements. In this article, we treat our own fieldwork experiences as points of departure for a reflexive examination of this alternative ethnographic strategy. (shrink)

This article presents a conceptual investigation into the value impacts and relations of algorithms in the domain of justice and security. As a conceptual investigation, it represents one step in a value sensitive design based methodology. Here, we explicate and analyse the expression of values of accuracy, privacy, fairness and equality, property and ownership, and accountability and transparency in this context. We find that values are sensitive to disvalue if algorithms are designed, implemented or deployed inappropriately or without sufficient consideration (...) for their value impacts, potentially resulting in problems including discrimination and constrained autonomy. Furthermore, we outline a framework of conceptual relations of values indicated by our analysis, and potential value tensions in their implementation and deployment with a view towards supporting future research, and supporting the value sensitive design of algorithms in justice and security. (shrink)

The dramatic increase in the number of overseas students studying in the United Kingdom and other Western countries has required academics to reevaluate many aspects of their own, and their institutions', practices. This article considers differing cultural values among overseas students toward plagiarism and the implications this may have for postgraduate education in a Western context. Based on focus-group interviews, questionnaires, and informal discussions, we report the views of plagiarism among students in 2 postgraduate management programs, both of which had (...) a high constituency of overseas students. We show that plagiarist practices are often the outcome of many complex and culturally situated influences. We suggest that educators need to appreciate these differing cultural assumptions if they are to act in an ethical manner when responding to issues of plagiarism among international students. (shrink)

This introduction explores the relationship between Europe and its Christianities. It analyses different diagnostic and evaluative approaches to Europe's Christian or post-Christian identity. These are grouped around the concepts of diverse traditional, and, on the other hand, post-Enlightenment Christianities. While the first revolves around a liturgical and mystical account of the church, a Christ-centred humanism, an emphasis on man's future life, noetic theology and a foundationalist claim to universal truth, the second endorses a moralization of the “Christian message,” political implementation (...) of “Christian goals,” rationalism, a this-worldly humanism, and tolerance for religious diversity. Since even the concepts of “traditional” and “post-Enlightenment” Christianity turn out to be deeply ambiguous, the essay concludes with exploring the different ways in which the Christianity of the Apostolic Church, the Enlightenment (along with the “Western” Christianities it shaped), and contemporary liberalism each conceive of their respective endorsements of human freedom as either normative, that is obligatory, value-laden, or contingent, and arbitrary. In each case, a different notion of “tradition” (as well as familial and church authority) is placed either in harmony or in opposition to such freedom. As a result of this conceptual analysis, the deeply fractured identity of Europe, as exemplified by the diverse bioethical positions adopted by the authors in this issue, becomes visible. (shrink)

Bitcoin, cryptocurrencies, and blockchains have become buzzwords in the media and are attracting increasing academic interest, mainly from the fields of computer science and financial economics. In...

A company of buccaneers invites comparison with states founded on the social contracts of Hobbes and Locke. These companies were formed by an explicit contract, the articles of agreement, and transgressors risked being marooned in a literal state of nature. Buccaneers were relatively powerful and their authority structure and share system was relatively democratic. The role of venture capitalists in organizing buccaneering may explain why parallels with Locke's social contract are particularly striking. Matthew Tindall attempted to exclude pirates and include (...) privateers in the social contract, but conceded that sufficiently powerful pirates themselves formed states. These comparisons highlight the problem of basing human rights on contract theory. (shrink)

The doctrine that there is no permanent creator who superintends creation and takes care of his creatures accords quite well with each of the principles known as the four noble truths of Buddhism. The first truth, that distress is universal, is traditionally expounded in terms of the impermanence of all features of experience and in terms of the absence of genuine unity or personal identity in the multitude of physical and mental factors that constitute what we experience as a single (...) person. As we saw above, the principal Buddhist arguments against the existence of God focus on the impossibility of permanence and unity in the causal structure of the universe. The second noble truth, that distress is the outcome of one's own unrealistic aspirations, is traditionally seen as ruling out the erroneous view that distress is something inflicted upon creatures by a cosmic superintendent or by other circumstances completely beyond their control. The third noble truth, that distress can be eliminated by divesting oneself of all unrealistic aspirations, rules out the view that sentient beings, as powerless victims of a divine will, have no alternative to a life of constant frustration. And the fourth noble truth, that the best means of removing unrealistic desires is to follow a methodical course of self-discipline, counters the view that the road to happiness lies in obedience to divine will or in trying to manipulate the sentiments of a cosmic intelligence through prayer or ritual. (shrink)

An e-mail discussion can be rendered into print in several ways. Rather than trying to imitate a genuine conversation, this is a personal essay containing comments and replies by the other contributors. Most of the substantial points made in the e-mail discussion are contained here, although not always in the order they happened.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

When certain formal symbol systems (e.g., computer programs) are implemented as dynamic physical symbol systems (e.g., when they are run on a computer) their activity can be interpreted at higher levels (e.g., binary code can be interpreted as LISP, LISP code can be interpreted as English, and English can be interpreted as a meaningful conversation). These higher levels of interpretability are called "virtual" systems. If such a virtual system is interpretable as if it had a mind, is such a "virtual (...) mind" real? This is the question addressed in this "virtual" symposium, originally conducted electronically among four cognitive scientists: Donald Perlis, a computer scientist, argues that according to the computationalist thesis, virtual minds are real and hence Searle's Chinese Room Argument fails, because if Searle memorized and executed a program that could pass the Turing Test in Chinese he would have a second, virtual, Chinese-understanding mind of which he was unaware (as in multiple personality). Stevan Harnad, a psychologist, argues that Searle's Argument is valid, virtual minds are just hermeneutic overinterpretations, and symbols must be grounded in the real world of objects, not just the virtual world of interpretations. Computer scientist Patrick Hayes argues that Searle's Argument fails, but because Searle does not really implement the program: A real implementation must not be homuncular but mindless and mechanical, like a computer. Only then can it give rise to a mind at the virtual level. Philosopher Ned Block suggests that there is no reason a mindful implementation would not be a real one. (shrink)

Food security scholarship and policy tends to embrace the nutrition status of individual men, women and children as the end-goal of food security efforts. While there has been much value in investigating and trying to ensure sufficient nutrition for struggling households around the world, this overriding emphasis on nutrition status has reduced our understandings of what constitutes food adequacy. While token attention has been paid to more qualitative ideas like “cultural appropriateness,” food security scholars and policy makers have been unable (...) to understand the broader value of food, which exceeds its caloric and nutrient counts. Drawing on empirical work from Medellín, Colombia, the paper argues that having adequate food means much more than simply sufficient nutrient intake, perhaps especially among marginalized groups. Exploring the case of food insecure women from Colombia who were forcibly displaced from rural to urban, we demonstrate how understandings of food adequacy must consider the social and environmental imaginaries of marginalized groups. (shrink)

Two experiments examined the impact of causal relations between features on categorization in 5- to 6-year-old children and adults. Participants learned artificial categories containing instances with causally related features and noncausal features. They then selected the most likely category member from a series of novel test pairs. Classification patterns and logistic regression were used to diagnose the presence of independent effects of causal coherence, causal status, and relational centrality. Adult classification was driven primarily by coherence when causal links were deterministic (...) (Experiment 1) but showed additional influences of causal status when links were probabilistic (Experiment 2). Children’s classification was based primarily on causal coherence in both cases. There was no effect of relational centrality in either age group. These results suggest that the generative model (Rehder, 2003a) provides a good account of causal categorization in children as well as adults. (shrink)

Within the world of Israel's sacrificial system, atonement brought about the restoration of right relations between God and Israel through the cleansing of the sanctuary and between human beings through restitution. Despite its many complexities, the work of atonement had a distinctly pastoral function.