Scientific authorship has become a contested terrain in contemporary science. Based on a survey of authors across fields, we measure the likelihood of specialist authors : people who only made specialized contributions, such as data, materials, or funding; and “nonauthor collaborators” : those who did significant work on the project but do not appear as authors, across different research contexts, including field, size of the project team, commercial orientation, impact of publication, and organization of the collaboration. We find that guest (...) and ghost authors are common, with about one-third of publications having at least one specialist author and over half having at least one nonauthor collaborator. We see significant cross-field variations in both overall rates and types of specialist authors and nonauthor collaborators. We find there are generally fewer specialist authors among highly cited papers and more graduate student nonauthor collaborators in single location projects. The results suggest authorship practices vary across fields, and by project characteristics, complicating the use of authorship lists as a basis for evaluation. We discuss implications of these findings for interpreting author lists in the context of science policy. (shrink)

One hundred years ago, in his lecture Science as a Vocation, Max Weber prefigured a transition from science as a calling to science as bureaucratically organized work. He argued that a calling for science is critical for sustaining scientific work. Using Weber’s arguments for science as a vocation as a lens, in this paper, we discuss whether a calling for science may become difficult to maintain in increasingly bureaucratized scientific work—and also whether such a calling is necessary for the advance (...) of science. We present empirical evidence for this bureaucratization of scientific work and further develop Weber’s discussion of science by contrasting it with the views of other theorists of science and innovation. Finally, we discuss the implications of these theories, develop a set of policy recommendations, and outline a research agenda designed to develop science policies and a sociology of science that match this shift from vocation to bureaucracy in scientific work. (shrink)

We report the identification of a recurrent, 520-kb 16p12.1 microdeletion associated with childhood developmental delay. The microdeletion was detected in 20 of 11,873 cases compared with 2 of 8,540 controls and replicated in a second series of 22 of 9,254 cases compared with 6 of 6,299 controls. Most deletions were inherited, with carrier parents likely to manifest neuropsychiatric phenotypes compared to non-carrier parents. Probands were more likely to carry an additional large copy-number variant when compared to matched controls. The clinical (...) features of individuals with two mutations were distinct from and/or more severe than those of individuals carrying only the co-occurring mutation. Our data support a two-hit model in which the 16p12.1 microdeletion both predisposes to neuropsychiatric phenotypes as a single event and exacerbates neurodevelopmental phenotypes in association with other large deletions or duplications. Analysis of other microdeletions with variable expressivity indicates that this two-hit model might be more generally applicable to neuropsychiatric disease. © 2010 Nature America, Inc. All rights reserved. (shrink)

This book explores Dostoevsky as a political thinker from his religious and philosophical foundation to nineteenth-century European politics and how themes that he had examined are still relevant for us today.

Asperger syndrome (AS) is an autistic spectrum condition that shares the range of social impairments associated with classic autism widely regarded as disabling, while also often giving rise to high levels of ability in areas such as maths, science, engineering and music. The nature of this striking duality of disability and ability is examined, along with its implications for our thinking about disability and the relevance of levels and kinds of disability to reproductive choices. In particular, it may be seen (...) as posing a challenge to John Harris's influential position in reproductive ethics relating to disability. The paper argues that if, as Harris maintains, there is a quite general moral obligation to avoid bringing disabled lives into the world regardless of the level of disability, then AS must be seen as having a strong claim to be exempt from such an obligation. However, a broader critique of Harris's position leads to the conclusion that, in fact, this putative obligation does not exist. (shrink)

In a letter to William Molyneux John Locke states that in reviewing his chapter 'Of Power' for the second edition of An Essay Concerning Human Understanding he noticed that he had made one mistake which, now corrected, has put him "into a new view of things" which will clarify his account of human freedom. Locke says the mistake was putting “things for actions” on p.123 of the first edition, a page on which the word 'things' does not appear (The (...) Correspondence of John Locke. E.S. de Beer, ed. (Oxford: Clarendon, 1976), Vol.4, no.1643, 15 July, 1693.) It is the aim of this paper to (1) elucidate where the correction occurs, (2) give an analysis of why the correction is needed, and (3) give an explanation of why Locke believed replacing 'things' with 'actions' was an important change. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Democracy, Culture, Catholicism: Voices from Four Continents eds. by Michael J. Schuck and John Crowley-BuckSteven P. MilliesDemocracy, Culture, Catholicism: Voices from Four Continents Edited by Michael J. Schuck and John Crowley-Buck NEW YORK: FORDHAM UNIVERSITY PRESS, 2016. 350 pp. $105.00 / $35.00Democracy, Culture, Catholicism is the product of a three-year, international project that started from a less specific inspiration. Originally begun at Loyola University Chicago's Joan (...) and Bill Hank Center for the Catholic Intellectual Heritage in 2010 as a broad inquiry into the relationship between the Roman Catholic Church and politics, the project leaders eventually took a different bearing from events as diverse as the Arab Spring, the Occupy Movement, and Pope Benedict XVI's encyclical Caritas in Veritate to focus their project more squarely on democracy. Examining democracy from within the diverse experiences found in Lithuania, Peru, Indonesia, and the United States, the editors [End Page 208] present us with a valuable snapshot of where the Catholic engagement with democracy as a cultural expression finds itself today in a global perspective.Given the amount of material at play, the volume is a monumental achievement, if only for the clarity with which it presents its findings. Some essays are stronger than others. Still, the volume benefits tremendously from an apparent and unusual amount of editorial attention that sequences the essays and interrelates them with useful references to one another in such a way that Democracy, Culture, Catholicism escapes entirely the fate of so many volumes of collected essays. Here, the reader has the sensation of reading one coherent narrative, not twenty-three disparately connected, individual essays. This alone is impressive.The volume possesses other strengths. Reflections emerge throughout that engage the deeper questions of democracy. Who are these people making decisions together? How can we understand the composition of a political community? Too much democratic theory overlooks the complex interweaving of history, memory, and identity that operates like a substrate of our consciousness beneath our reason while we are presuming ourselves to be rational decision makers using democratic procedures. The book's engagement not just with democracy and Catholicism but also with culture is important. These essays treat culture not only in different local expressions but also (and in a way that is deep, serious, and sustained) as a phenomenon of consciousness.The American perspective always lurks in the narrative, threatening to dominate. This is inevitable not only because the project was managed in the United States but also because the polarizing obsessions of the church in the United States about how to acknowledge the norms of modern political arrangements have tended to dominate conversation in the church worldwide. The editors have shrewdly chosen to save the United States for the last part of this volume, allowing other voices to come forward first to claim their own space. This editorial decision, like so many others, improves the volume and keeps the narrative in good balance. Still, some questions linger in this reviewer's mind as the volume concludes.What do we mean by democracy? Throughout, the authors treat this as a question that is largely settled. Democracy is identified with democratic values that the church accepts, and in Schuck's words, what is under way is "a critical conversation with the culture of democracy" (330). Yet procedural democracy cannot be severed from these values. Are democratic norms and values vindicated when majorities choose undemocratic values? A more careful drawing of distinctions between democracy, liberalism, and republicanism would expose the inner conflicts in which Catholicism meets modern political norms.Perhaps most urgently for the subject matter of this book, are the claims of Catholic social teaching and Christian ethics a foundation for the democratic, participatory values of this secular age, as writers like Charles Taylor and David [End Page 209] Walsh have suggested? This also would raise questions about how culturally conditioned we should understand democracy to be, surely an important consideration for this very fine study.Steven P. MilliesCatholic Theological UnionCopyright © 2018 Society of Christian Ethics... (shrink)

Robert Gordon’s trip to the Mogok ruby mines in northern Burma, as reported in his testament to the Royal Geographical Society in 1888, represents one of the most blatant uses of travel as empire building in the Mekong Region. While European explorers and adventurers had been travelling to and along the region for centuries, most had been intent on mapping, surveying and categorizing its contents for purposes of their own profit, in one way or another. Gordon, while of course not (...) unmindful of his own career, represents the traveller aiming to be of service to the greater power. He was strongly motivated by the desire to bring the ruby mines of Mogok into the reach of the British Empire through the building of a railway and the necessary infrastructure to pacify the countryside and its people, thereby enabling the enclosure of another type of commons. (shrink)

We outline our central reasons for pursuing the project of equality studies and some of the thinking we have done within an equality studies framework. We try to show that a multi-dimensional conceptual framework, applied to a set of key social contexts and articulating the concerns of subordinate social groups, can be a fruitful way of putting the idea of equality into practice. Finally, we address some central questions about how to bring about egalitarian social change.

Primate research suggests that affiliation is a highly complex construct. Studies of primate affiliation demonstrate the need to distinguish between various affiliative behaviors, consider relationships as emergent properties of these behaviors, define affiliation in the context of general environmental responsiveness, and address developmental changes in affiliation across the lifespan.

The form of nominalism known as 'mathematical fictionalism' is examined and found wanting, mainly on grounds that go back to an early antinominalist work of Rudolf Carnap that has unfortunately not been paid sufficient attention by more recent writers.

P D Walsh; Value Education in a Pluralist Society, Journal of Philosophy of Education, Volume 10, Issue 1, 30 May 2006, Pages 24–33, https://doi.org/10.1111/j.1.

In lieu of an abstract, here is a brief excerpt of the content:John P. Anton C. P. CAVAFY'S ARS POETICA ' It is generally recognized that Constantine P. Cavafy (1863-1933) was not born a poet but became one only through persistence and labor, reaching his "first step" sometime after the midpoint of his life. In his effort to assess the quality of his earlier poetic production and sharpen his sensitivity in facing self-criticism, he decided to put in writing his (...) personal thoughts on his work sometime in 1903. The text was written in English in a personal shorthand Cavafy had devised for his own use. It was found among the papers he left to A. Sengopoulos and published for the first time in 1963 by M. Peridis, who also supplied the suitable title Ars Poetica. It falls outside the scope of this essay to discuss the antecedents of this document. Taken as a whole, the text has all the clarity and directness required of a testament designed to serve as a personal guide and handbook. The problems it discusses are limited to the needs of the poet. In this regard, the Ars Poetica has neither the range of topics nor the theoretical scope of, for instance, Aristotle's Poetics. It is quite certain that the ideas that preoccupy Cavafy in the Ars Poetica had been on his mind for a period of years. However, the Ars Poetica is his first prose piece where he gives a systematic treatment to technical and critical issues directly related to the assessment of his work and his role as a poet. In order to project here a clear image of Cavafy's struggle to reach his technical maturity which came after 1910, we need first to discuss the persistent problems he faced during this crucial decade, then to examine the attitudes and values he embodied in certain representative early poems, and finally to relate them to the guiding principles he formulated in his self-addressed poetics of 1903. A number of interrelated problems confronted Cavafy in his late twenties and throughout his thirties. They emerged one by one, to 85 86Philosophy and Literature make more pressing the demand for a consistent solution and a complete recasting of his outlook. Coming to terms with them was extremely difficult. Aside from the emotional and sexual pressures he had to face alone, there was the absence of suitable ideas and conceptual tools to provide him with even the rudiments of an intellectual framework. Whatever he borrowed from Europe and England, or resurrected from his own Hellenic heritage, proved either beyond assimilation or insufficiently digested. The lingering issues fell roughly into four areas. (i) Despite his determination to devote his life to the writing of poetry, the quality of his work was discouraging. He knew this and as a result he often expressed uncertainty about his ability to proceed. Time and again he appeared suffering from a feeling of inadequacy, but nevertheless he sought to engage a reflective mood from which to draw encouragement and hope. (ii) On the theoretical side, he identified with the long tradition which assigned a coveted cultural role to the savant-poet as discloser of truth and spokesman for humanity; this despite the prevailing climate of opinion in his immediate environment which recognized no such high position in his case. Cavafy knew that his standing with the Greek community of Alexandria had gradually dwindled with the loss of family wealth and his lowly employment, and also that his expectations to be respected in his role as a poet and leader in communal affairs were futile. This denial of personal recognition in a society dominated by commerce and finance contributed to his mood of depression. The feeling of being an outcast, despite his associations with the upper social circles of Alexandria, became a constant irritant to his sense of pride. (iii) The course of culture, the destiny of human institutions and the workings of history, became puzzles as he tried to view them through the opaque glass of disillusionment. These were the grand themes actively discussed in the writings of leading European intellectuals, but to the young poet they had a different personal urgency. His vital concern in this connection was not understanding science... (shrink)

How far does a researcher’s responsibility extend when an incidental finding is identified? Balancing pertinent ethical principles such as beneficence, respect for persons, and duty to rescue is not always straightforward, particularly in neuroimaging research where empirical data that might help guide decision making are lacking. We conducted a systematic survey of perceptions and preferences of 396 investigators, research participants, and Institutional Review Board members at our institution. Using the partial entrustment model as described by Richardson, we argue that our (...) data supports universal reading by a neuroradiologist of all research MRI scans for incidental findings and providing full disclosure to all participants. (shrink)

Glassary is a companion volume to Glas. It offers English readers fuller access to the masterwork of Jacques Derrida, the leading philosopher in France. Derrida is important for his investigations of language, philosophy, and writing. He has perforated the boundaries between academic disciplines, has demonstrated the theological underpinnings of apparently atheological philosophies, and has thrown into question traditional notions about the "ownership" of ideas. Glas exemplifies Derrida's methodology of reading and his central philosophical and literary concerns. The reader fascinated by (...) its complexities will appreciate the assistance of Glassary. Written by the chief translator of Glas, John P. Leavey, Jr., it includes an essay by Gregory Ulmer and a foreword by Jacques Derrida. The book provides all of the apparatus a reader of Glas might immediately desire, including notes on difficult or ambiguous passages, identifications of allusions and puns, locations of citations, and translations of passages in languages other than French. But Leavey does not stop there. He includes a glossary of use to readers of Glas in any language and essays that relate it to Derrida's texts and to the modern French critical enterprise as a whole. Leavey's essay focuses on Glas and literature and philosophy; Ulmer's on Glas and psychoanalysis. (shrink)

Highlighting previously neglected democratic strains in Machiavelli's major writings, McCormick excavates institutions through which the common people of ancient, medieval, and Renaissance republics constrained the power of wealthy citizens and public magistrates, and he imagines how such institutions might be revived today.

The species of indeterminist tense logic called Peircean by A. N. Prior is proved to be recursively decidable.

In this paper, I defend brain death as a criterion for determining death against objections raised by Don Marquis, Michael Nair-Collins, Doyen Nguyen, and Laura Specker Sullivan. I argue that any definition of death for beings like us relies on some sortal concept by which we are individuated and identified and that the choice of that concept in a practical context is not determined by strictly biological considerations but involves metaphysical, moral, social, and cultural considerations. This view supports acceptance of (...) a more pluralistic legal definition of death as well as acceptance of brain death as death. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE MARVELOUS EXCHANGE: RAYMUND SCHWAGER'S INTERPRETATION OF THE ffiSTORY OF SOTERIOLOGY JOHNP. GALVIN The Oath-Olia University of America Washington, D.O. IN A WIDE-RANGING series of studies of disparate material, the French ethnologist and literary critic Rene Girard has proposed 'a remarkably comprehensive anthropological theory. Girard identifies imitation, which inevita.bly issues in rivalry and violence, as the decisive force in human conduct. In primitive societies,,Jacking centralized civil authority and confronted (...) with recurrent threats to survival, a fragile social order is preserved solely by discharging violence upon an arbitrarily chosen victim. According to Girard's analyses, periodic ritual reenactment of this primal event is the source of all great social institutions; the "scapegoat mechanism " thus lies at the root of human culture.1 While Girard has devoted increasing attention to examining the Judeo-Christian tradition from the perspective of his anthropology,2 more thorough application of his thought to Christian theological themes has been undertaken by Raymund Schwager, a Swiss Jesuit professor of dogmatics at the University of Innsbruck. In a book published in 1978, Schwager argued that Girard's theory offers a useful framework for addressing various biblical issues (the pervasiveness 1 Cf. especially Violence and the Sacred (Baltimore: Johns Hopkins, 1977) ; Des choses cachees depuis la fondation du monde (Paris: Grasset & Fasquelle, 1978); The Scapegoat (Baltimore: John Hopkins, 1986). For discussion of the bearing of Girard's thought on biblical issues cf. Robert North, "Violence and the Bible: The Girard Connection," OBQ 47 (1985), 1-27. 2 Cf. esp. Des choses cachees depuis la fondation du monde, pp. 163-304. 675 676 JOHN P. GALVIN of violence in the Old Testament; the diversity of Old Testament depictions of God; the prophetic critique of sacrifice; and the salvific significance of Jesus' public life and death) which have pvoven intractable from other perspectives.3 Since the appearance of that work, he has extended his testing of the theological value of Girard's thought, chiefly through publication of a series of ten articles in the Zeitschrift fur katholische Theologie on major figures and themes from the history of soteriology. These essays, always conceived as an integral whole, have now been gathered in a single volume; as a unit, they form a significant account of the history of Christian thinking on a central theological topic.4 Sohwa;ger devotes his first six studies to the patristic period. His historical survey begins with an examination of the contrasting soteriologies of Marcion and Irenaeus, under the title " The God of the Old Testament and the God of the Crucified " (pp. 7-31). Marcion's questioning of the inner unity of the Old Testament 1 and the apostolic writings led him to reject the Old Testament as the revelation of a creator God of rigorous justice, far inferior to the God of love manifest in Jesus Christ. Corruption of Christ's teachings by his disciples led to the calling of Paul, who alone preached the gospel in pure form. Marcion 1 therefore assembled a canon of Pauline writings (minus alleged regressive intevpolations) rand reconstructed f:vom Lu~e what he judged to he the sole authentic written gospel, one communicated directly to Paul hy Christ. In opposition to such Gnostic thought, Irenaeus rejected any dualism in the understanding of creation and :vedemption and a Brauahen wir einen Siindenbook?: Gewalt und ErlOsung in den biblisohen Sohriften (Munich: Kosel, 1978); an English translation has recently been published: Must There Be Scapegoats?: Violenoe and Redemption in the Bible (San Francisco: Harper & Row, 1987). For presentation and discussion of this stage of Schwager's work cf. John P. Galvin, "Jesus as Scapegoat?: Violence and the Sacred in the Theology of Raymund Schwager," Thomist 46 (1982), 173-194. 4 Der wunderbare Tausoh: Zur Gesohichte und Deutung der ErlOsungslehre (Munich: Kosel, 1986). Pp. 327. DM 34.00. RAYMUND SCHWAGEll AND SOTERlOLOGY 677 consequently defended the unity of the two testaments. Their distinct economies of salvation result from a wise divine pedagogy, ev;er attentive to different stages in the gradual maturation of the human raee. The Old Testament is a preparation for the recapitulation of all things in Christ; it should be understood typologically, iby reference to its... (shrink)

The complexity of the set of truths of arithmetic is determined for various theories of truth deriving from Kripke and from Gupta and Herzberger.

Perhaps if the future existed, concretely and individually, as something that could be discerned by a better brain, the past would not be so seductive: its demands would he balanced by those of the future. Persons might then straddle the middle stretch of the seesaw when considering this or that object. It might be fun. But the future has no such reality (as the pictured past and the perceived present possess); the future is but a figure of speech, a specter (...) of thought. (shrink)

The source, status, and significance of the derivation of the necessity of identity at the beginning of Kripke’s lecture “Identity and Necessity” is discussed from a logical, philosophical, and historical point of view.

What is the moral status of humans lacking the potential for consciousness? The concept of potentiality often tips the scales in life-and-death medical decisions. Some argue that all human embryos have the potential to develop characteristics—such as consciousness, intellect, and will—that we normally associate with personhood. Individuals with total brain failure or in a persistent vegetative state are thought to lack the potential for consciousness or any other mental function. Or do they? In Potentiality John Lizza gathers classic articles (...) alongside newly commissioned chapters from leading thinkers who analyze the nature of potentiality in bioethics, a concept central to a number of important debates. The contributors illustrate how considerations of potentiality and potential persons complicate the analysis of the moral consideration of persons at the beginning and end of life. A number of works explicitly uncover the Aristotelian background of the concept, while others explore philosophical issues about persons, dispositions, and possibility. The common assumption that potentiality is intrinsic to whatever has the potentiality is challenged by a relational view of persons, an extrinsic account of dispositions, and attention to how extrinsic factors affect realistic possibilities. Although potentiality has figured prominently in bioethical literature, it has not received a great deal of logical, semantic, and metaphysical analysis in contemporary philosophical literature. This collection will bring these thorny philosophical issues to the fore. Incorporating cutting-edge research on the topic of potentiality, this thought-provoking collection will interest bioethicists, philosophers, health care professionals, attorneys engaged in medical and health issues, and hospital and governmental committees who advise on policy and law concerning issues at the beginning and end of life. (shrink)

This book will appeal to mathematicians and philosophers interested in the foundations of mathematics.

This essay reevaluates the Weimar writings of Carl Schmitt and Leo Strauss, specifically, their intellectual efforts to replace the political authority of Kantian liberalism with, respectively, a ‘political theology’ and ‘Biblical atheism’ derived from the thought of early-modern state theorists like Hobbes and Spinoza. Schmitt and Strauss each insisted that post-Kantian Enlightenment rationality was unraveling into a way of thinking that violently rejected ‘form’ of any kind, fixated myopically on material things and lacked any conception of the external constraints that (...) invariably condition the possibilities of philosophy, morality and politics. They considered Kantian reason and liberal politics to pose serious threats to ‘genuine’ expressions of rationality and as dangerous obfuscations of the necessity of political order—of the brute fact that human beings stand in need of ‘being ruled,’ as such. (shrink)

This paper challenges the recommendation of 1981 President's Commission for the Study of Ethical Problems in Medicine and Biomedical and Behavioral Research that all jurisdictions in the United States should adopt the Uniform Determination of Death Act, which endorses a whole-brain, rather than a higher-brain, definition of death. I argue that the Commission was wrong to reject the "personhood argument" for the higher-brain definition on the grounds that there is no consensus among philosophers or the general population as to what (...) constitutes "personhood". I claim that philosophers agree that some potential for cognitive function is necessary for personhood and that, when this is absent in cases of anencephaly and persistent vegetative state (PVS), the individual should be considered dead. I further argue that the lack of consensus among the general population is due in large measure to misunderstandings about the medical reality of PVS and beliefs influenced by feelings for a specific individual in PVS. I also examine and reject two tutiorist arguments which have been used to support the Commission's position: that the higher-brain definition would threaten the severely senile and severely retarded, and that there are not currently adequate medical techniques for determining when all higher-brain activities have ceased. Keywords: death, personhood, persistent vegetative state, anencephaly CiteULike Connotea Del.icio.us What's this? (shrink)

As the expansion of the Internet and the digital formatting of all kinds of creative works move us further into the information age, intellectual property issues have become paramount. Computer programs costing thousands of research dollars are now copied in an instant. People who would recoil at the thought of stealing cars, computers, or VCRs regularly steal software or copy their favorite music from a friend's CD. Since the Web has no national boundaries, these issues are international concerns. The contributors-philosophers, (...) legal theorists, and business scholars, among others-address questions such as: Can abstract ideas be owned? How does the violation of intellectual property rights compare to the violation of physical property rights? Can computer software and other digital information be protected? And how should legal systems accommodate the ownership of intellectual property in an information age? Intellectual Property is a lively examination of these and other issues, and an invaluable resource for librarians, lawyers, businesspeople, and scholars. (shrink)

The chapters of Rousseau’s Social Contract devoted to republican Rome prescribe institutions that obstruct popular efforts at diminishing the excessive power and influence of wealthy citizens and political magistrates. I argue that Rousseau reconstructs ancient Rome’s constitution in direct opposition to the more populist and anti‐elitist model of the Roman Republic championed by Machiavelli in the Discourses: Rousseau eschews the establishment of magistracies, like the tribunes, reserved for common citizens exclusively, and endorses assemblies where the wealthy are empowered to outvote (...) the poor in lawmaking and elections. On the basis of sociologically anonymous principles like generality and popular sovereignty, and by confining elite accountability to general elections, Rousseau’s neo‐Roman institutional proposals aim to pacify the contestation of class hierarchies and inflate elite prerogative within republics – under the cover of more formal, seemingly more genuine, equality. (shrink)