Discusses the ethical, moral, legal, and philosophical aspects of controversial medical issues, such as abortion, euthanasia, genetic engineering, and determination of death.

The host actin nucleation machinery is subverted by many bacterial pathogens to facilitate their entry, motility, replication, and survival. The majority of research conducted in the past primarily focused on exploitation of a host actin nucleator, the Arp2/3 complex, by bacterial pathogens. Recently, new studies have begun to explore the role of formins, another family of host actin nucleators, in bacterial pathogenesis. This review provides an overview of recent advances in the study of the exploitation of the Arp2/3 complex and (...) formins by bacterial pathogens. Secreted bacterial effector proteins seem to manipulate the regulation of these actin nucleators or functionally mimic them to drive bacterial entry, motility and survival within host cells. An enhanced understanding of how formins are exploited will provide us with greater insight into how a fundamental eurkaryotic cellular process is utilized by bacteria and will also advance our knowledge of host‐pathogen interactions. (shrink)

The essay is a written version of a talk Nakamura Yūjirō gave at the College international de philosophie in Paris in 1983. In the talk Nakamura connects the issue of common sense in his own work to that of place in Nishida Kitarō and the creative imagination in Miki Kiyoshi. He presents this connection between the notions of common sense, imagination, and place as constituting one important thread in contemporary Japanese philosophy. He begins by discussing the significance of place (basho) (...) that is being rediscovered today in response to the shortcomings of the modern Western paradigm, and discusses it in its various senses, such as ontological ground or substratum, the body, symbolic space, and linguistic or discursive topos in ancient rhetoric. He then relates this issue to the philosophy of place Nishida developed in the late 1920s, and after providing an explication of Nishida’s theory, discusses it further in light of some linguistic and psychological theories. Nakamura goes on to discuss his own interest in the notion of common sense traceable to Aristotle and its connection to the rhetorical concept of topos, and Miki’s development of the notion of the imagination in the 1930s in response to Nishida’s theory. And in doing so he ties all three—common sense, place, and imagination—together as suggestive of an alternative to the modern Cartesian standpoint of the rational subject that has constituted the traditional paradigm of the modern West. (shrink)

First published in 1942, Reflections documents the life of John Henry Muirhead and the philosophical age that he observed. The first part of the volume derives from Muirhead’s own autobiographical narrative, left unfinished when he died in May 1940. The second part features two final chapters written by John W. Harvey that comprehensively record the final stages of Muirhead’s life. Harvey’s chapters incorporate Muirhead’s unfinished final years of commentary and begin at the man’s retirement from Birmingham Chair in (...) 1921. As a student and teacher of philosophy, Muirhead’s life ran almost precisely parallel to what he himself refers to as ‘one of the most vivid and important movements in British and American philosophy’. He came into contact with some of the age’s primary thinkers and as such, his own autobiography is important in providing an insight into his contemporary philosophical environment. (shrink)

Algorithmic fairness is a new interdisciplinary field of study focused on how to measure whether a process, or algorithm, may unintentionally produce unfair outcomes, as well as whether or how the potential unfairness of such processes can be mitigated. Statistical discrimination describes a set of informational issues that can induce rational (i.e., Bayesian) decision-making to lead to unfair outcomes even in the absence of discriminatory intent. In this article, we provide overviews of these two related literatures and draw connections between (...) them. The comparison illustrates both the conflict between rationality and fairness and the importance of endogeneity (e.g., “rational expectations” and “self-fulfilling prophecies”) in defining and pursuing fairness. Taken in concert, we argue that the two traditions suggest a value for considering new fairness notions that explicitly account for how the individual characteristics an algorithm intends to measure may change in response to the algorithm. (shrink)

As a subject of inquiry, laws of nature exist in the overlap between metaphysics and the philosophy of science. Over the past three decades, this area of study has become increasingly central to the philosophy of science. It also has relevance to a variety of topics in metaphysics, philosophy of mind, philosophy of language, and epistemology. Readings on Laws of Nature is the first anthology to offer a contemporary history of the problem of laws. The book is organized around three (...) key issues: the matter of distinguishing laws from mere correlations, questions concerning inductive reasoning and laws, and the consideration of whether there are any true laws in science. Designed for class use, the anthology covers a remarkably broad range of views and concerns, and consists exclusively of articles that have proved highly influential in the field. Readings on Laws of Nature will also serve as a valuable research and reference tool for philosophers who do not specialize in the subject, but who have occasion to examine concepts relating to the laws of nature in their own work. (shrink)

Using his intimate knowledge of John Locke's writings, John W. Yolton shows that Locke comprehends 'human understanding' as a subset of a larger understanding ...

ABSTRACTThe seeming distinction between motor and cognitive skills has hinged on the fact that the former are automatic and non-propositional, whereas the latter are slow and deliberative. Here, the physiological and behavioral phenomenon of long-latency stretch reflexes is used to show that “knowing-that” can be incorporated into “knowing-how,” either immediately or through learning. The experimental demonstration that slow computations can, with practice, be cached for fast retrieval, without the need for re-computation, dissolves the intellectualist/anti-intellectualist distinction: All complex human tasks, at (...) any level of expertise, are a combination of intelligent reflexes and deliberative decisions. (shrink)

Much social theory takes for granted the core conceit of modern culture, that modern actors-individuals, organizations, nation states-are autochthonous and natural entities, no longer really embedded in culture. Accordingly, while there is much abstract metatheory about "actors" and their "agency," there is arguably little theory about the topic. This article offers direct arguments about how the modern (European, now global) cultural system constructs the modern actor as an authorized agent for various interests via an ongoing relocation into society of agency (...) originally located in transcendental authority or in natural forces environing the social system. We see this authorized agentic capability as an essential feature of what modern theory and culture call an "actor," and one that, when analyzed, helps greatly in explaining a number of otherwise anomalous or little analyzed features of modern individuals, organizations, and states. These features include their isomorphism and standardization, their internal decoupling, their extraordinarily complex structuration, and their capacity for prolific collective action. (shrink)

John Carroll undertakes a careful philosophical examination of laws of nature, causation, and other related topics. He argues that laws of nature are not susceptible to the sort of philosophical treatment preferred by empiricists. Indeed he shows that emperically pure matters of fact need not even determine what the laws are. Similar, even stronger, conclusions are drawn about causation. Replacing the traditional view of laws and causation requiring some kind of foundational legitimacy, the author argues that these phenomena are (...) inextricably intertwined with everything else. This distinctively clear and detailed discussion of what it is to be a law will be valuable to a broad swathe of philosophers in metaphysics, the philosophy of mind, and the philosophy of science. (shrink)

This book contains important technical innovations, including comparative measures for the testable content, depth, and unity of scientific theories. Originally published in 1984. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich (...) scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

There is a longstanding definition of instantaneous velocity. It saysthat the velocity at t 0 of an object moving along a coordinate line is r if and only if the value of the first derivative of the object's position function at t 0 is r. The goal of this paper is to determine to what extent this definition successfully underpins a standard account of motion at an instant. Counterexamples proposed by Michael Tooley (1988) and also by John Bigelow and (...) Robert Pargetter (1990) are reinforced and illuminated by considering the presence or absence of changes to the object's motion. (shrink)

This book tells for the first time the long and complex story of the involvement of Locke's suggestion that God could add to matter the power of thought in his Essay Concerning Human Understanding in the growth of French materialism. There is a discussion of the 'affaire de Prades', in which Locke's name was linked with a censored thesis at the Faculty of Theology in Paris. The similarities and differences between English "thinking matter" and the French "matiere pensante" of the (...) philosophes are also discussed. (shrink)

The definitive guide to 21st century investigations of multilingual neuroscience provides a comprehensive survey of neurocognitive investigations of multiple-language speakers. Prominent scholar John W. Schwieter offers a unique collection of works from globally recognized researchers in neuroscience, psycholinguistics, neurobiology, psychology, neuroimaging, and others, to provide a multidisciplinary overview of relevant topics. Authoritative coverage of state-of-the-art research provides readers with fundamental knowledge of significant theories and methods, language impairments and disorders, and neural representations, functions, and processes of the multilingual brain.Focusing (...) on up-to-date theoretical and experimental research, this timely handbook explores new directions of study and examines significant findings in the rapidly evolving field of multilingual neuroscience. Discussions on the bilingual advantage debate, recovery and rehabilitation patterns in multilingual aphasia, and the neurocognitive effects of multilingualism throughout the lifespan allow informed investigation of contemporary issues. Presents the first handbook-length examination of the neuroscience and neurolinguistics of multilingualism. Demonstrates how neuroscience and multilingualism intersect several areas of research, such as neurobiology and experimental psychology Includes works from prominent international scholars and researchers to provide global perspective Reflects cutting-edge research and promising areas of future study in the dynamic field of multilingual neuroscience. it is an invaluable resource for researchers and scholars in areas including multilingualism, psycholinguistics, second language acquisition, and cognitive science. This versatile work is also an indispensable addition to the classroom, providing advanced undergraduate and graduate students a thorough overview of the field. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Concept of Experience in Locke and Hume JOHN W. YOLTON THE EMPIRICISTPROGRAM has been designed to show that all conscious experience "comes from" unconscious encounters with the environment, and that all intellectual contents (concepts, ideas) derive from some conscious experiential component. Some empiricists, but not all, have also argued that experience reports about the world. A strict empiricism would have to reject this latter claim, as Hume (...) did, although even to consider the possibility of knowledge being related to an external world is to operate on a reflective level, to seek to make sense of experience. The distinction between an account of the nature of experience--its structure, relations, and contents-and explanations of experience--its causal antecedents, its reference--is an important one. The phrase "the concept of experience" refers to the use made of some account of experience. The concept of experience need not be restricted to the experiential contents. Thus, Locke sought to show how experience is of the world, Hume tried to show how experience restricts our valid conceptual contents to certain sorts of ideas, eliminating others. Any account of experience will already be a conceptualization of experience: it must be made from the reflective level. But the account need be no more than a careful record of how the organism comes to the conscious level. Of course, such an account cannot be a straightforward description, since we cannot directly observe all of the processes operating in the production of awareness. The psychology of awareness is forced to extrapolate and conjecture. Nevertheless, we can still distinguish the psychological or descriptive account of experience from the metaphysical use made of that account. It is my purpose here to explore the accounts given and the uses made of experience by two representative empiricists, that is, by philosophers whom we look upon as advancing the empiricist metaphysic of experience. Locke's Derivation o[ Ideas From Experience Locke claimed that all mental contents come from two sources, sensory experience of the world and introspective awareness of our mental processes. The program of Book II of his Essay was to exemplify, by reference to a [53] 54 HISTORY OF PHILOSOPHY number of different ideas and concepts, this derivation of our mental contents. The counter claim for Locke was innatism, the view held by many of his contemporaries and refuted in the first book of his Essay. In order to appreciate what Locke's alternative to innatism was, we must try to discover what the program of derivation of ideas amounts to in his epistemology and what precisely he understood by the term "experience." We must first note that he offers the program of derivation in conjunction with a complex theory of mental operations. H. H. Price has remarked that it is "historically false that the empiricist thought the human mind passive. It would be more just to criticize them for making it more active than it can possibly be.''1 Mental processes play a most active and decisive role in the genesis of all ideas in Locke's account. In the case of simple ideas of sense even, the mind must be attentive to what the senses report, else that report will go unrecorded, or be recorded only at the neural level (II, I, #6, #8, and II, IX, #3). Locke frequently draws the distinction between mental contents or processes and physical processes. In the "Epistle to the Reader," where he defines "idea," he is careful to distinguish idea from the sound we "use as a sign of it." In I, I, #2 he draws a distinction between the "physical consideration of the mind" and the non-physical consideration, although he does not have a name for the latter. He also speaks there of "sensations by our organs" and "ideas in our understanding." Locke disclaimed any intention of going into the physical account of sensation. He simply accepted the current corpuscular theory. But although he is not always as precise as we would be about the physical and physiological levels of encounter, in distinction from the mental levels, he does hold to this division. II, I, #3, for instance, speaks of the senses conveying "into the mind" several "distinct perceptions... (shrink)

The essays reflect Locke's position as a polymath and recontextualise his ideas through the juxtaposition of various academic approaches.

Just as intelligent design is not a legitimate branch of biology in public educational institutions, nor should the philosophy of religion be a legitimate branch of philosophy. So argues leading atheist thinker and writer John Loftus in this forceful takedown of the very discipline in which he was trained. In his call for ending the philosophy of religion, he argues that as it is presently being practiced, the main reason the discipline exists is to serve the faith claims of (...) Christianity. Most of philosophy of religion has become little more than an effort to defend and rationalize preexisting Christian beliefs. If subjects such as biology, chemistry, physics, and geology are all taught without reference to faith-based supernatural forces as explanations, it should not be acceptable in this discipline either. While the book offers a fascinating study of the fallacies and flaws on which one whole field of study rests, it speaks to something much larger in the ongoing culture wars. By highlighting the stark differences between faith-based reasoning and evidence-based reasoning, Loftus presents vital arguments and lessons about the importance of critical thinking in all aspects of life and living. His conclusions and recommendations thus resonate far beyond the ivory towers and ivy-covered walls of academic institutions. (shrink)

Hegel's Science of Logic is one of the most challenging books in the philosophical library. Its primary text is a mass of abstract terms, woven into sentences that become quite complex. That text avoids illustrations or examples, but plunges on from paragraph to paragraph as the concepts being discussed subtly change their character, develop associations with contrary terms, become part of a complex network of reciprocal interaction, and then collapse into a new integrated thought which then serves as an immediate (...) beginning for the next discussion. (shrink)

AI is considered to be very abstract to a range of critics. In this regard, algorithms are referred to regularly as black boxes and divorced from human intervention. A particular philosophical maneuver supports this outcome. The aim of this article is to (1) bring the philosophy to the surface that has contributed to this distance between AI and people and (2) offer an alternative philosophical position that can bring this technology closer to individuals and communities. The overall goal of the (...) analysis in this paper is the humanising of AI by addressing the shortcomings of conceptualising algorithms as black boxes. (shrink)

It is argued that Wittgenstein was a greatly misunderstood philosopher, both as regards his own philosophical views and his ideas about philosophical method. O. K. Bouwsma's interpretation of Wittgenstein is used to illustrate the most common misunderstandings.