As automobile manufacturers have begun to design, engineer, and test autonomous driving systems of the future, brain imaging with functional near-infrared spectroscopy can provide unique insights about cognitive processes associated with evolving levels of autonomy implemented in the automobile. Modern fNIRS devices provide a portable, relatively affordable, and robust form of functional neuroimaging that allows researchers to investigate brain function in real-world environments. The trend toward “naturalistic neuroscience” is evident in the growing number of studies that leverage the methodological flexibility (...) of fNIRS, and in doing so, significantly expand the scope of cognitive function that is accessible to observation via functional brain imaging. While more than a decade’s worth of study in this field of fNIRS driving research has led to many interesting findings, the number of studies applying fNIRS during autonomous modes of operation is limited. To support future research that directly addresses this lack in autonomous driving research with fNIRS, we argue that a cogent distillation of the methods used to date will help facilitate and streamline this research of tomorrow. To that end, here we provide a methodological review of the existing fNIRS driving research, with the overarching goal of highlighting the current diversity in methodological approaches. We argue that standardization of these approaches will facilitate greater overlap of methods by researchers from all disciplines, which will, in-turn, allow for meta-analysis of future results. We conclude by providing recommendations for advancing the use of such fNIRS technology in furthering understanding the adoption of safe autonomous vehicle technology. (shrink)

A good therapeutic relationship in mental health services is a predictor of positive clinical outcomes for people who seek help for distressing experiences, such as voice hearing and paranoia. One factor that may affect the quality of the therapeutic relationship and raises further ethical issues is the impact of the clinical encounter on users’ sense of self, and in particular on their sense of agency. In the paper, we discuss some of the reasons why the sense of epistemic agency may (...) be especially fragile in young people with unusual experiences and beliefs. We argue that it is important to identify and avoid behaviours that can undermine young people’s contributions as epistemic agents in the clinical encounter. (shrink)

The goal of this paper is to increase our understanding of what archaic verse epitaphs meant to contemporary readers. Section I suggests their fundamental message was praise of the deceased, expressed in forms characteristic of poetic encomium in its broad, rhetorical sense, i.e., praise poetry. In section II, the conventions of encomium in the epitaphs are compared to the iconographic conventions of funerary art. I conclude that verse inscriptions and grave markers, not only communicate the same message of praise, but (...) do so in a formally parallel manner. Section III, drawing on Pindar as a preserver of archaic thinking, attributes the parallelism between verse epitaph and grave marker to their common debt to funerary ritual. The epigrams will be seen to share with their monuments the goal of memorializing this ritual. (shrink)

British philosopher Philippa Foot devoted her life explicating the utility of virtue ethics, aptly summed up as “my attempt to connect good reasoning to goodness.” Shared decision-making is one suc...

The primary aim of this paper is to provide a new account of Descartes’s positive philosophical view on sensory perception, and to do so in a way that will establish a hitherto unnoticed continuity between his thought and that of his scholastic Aristotelian predecessors on the topic of sensory perception. I will argue that the basic framework of the scholastic Aristotelian view on sensory perception (as traditionally understood) is operative within Descartes's own view, and then reveal some insights on the (...) issue of whether Descartes was a representationalist about sensory perception by critically examining one kind of representationalist reading of Descartes under the lens of my account. I will conclude by examining the implications that my view has for the proposed distinction between Descartes and the scholastics based on attributing representationalism to the former and direct-realism to the latter. (shrink)

There is a tendency among contemporary epistemologists to call every social or existential theory of knowledge pragmatism or neopragmatism. In this paper, I hope to show that this tendency is an error. In the first section, I will explore and attempt to define epistemic pragmatism. In the second section, I will explicate an existential alternative to pragmatism, epistemic contextualism, and differentiate it from pragmatism. In conclusion, I will apply my definition of pragmatism and the pragmatism-contextualism distinction in an attempt to (...) codify the theories of knowledge of some of the popular so-called neopragmatists. Epistemic Pragmatism The term "pragmatism" (and indeed, the term "contextualism") refers to much more than simply a theory of knowledge. Pragmatism can rightly be described as a complete philosophical Weltanschauung, a plenary and exhaustive view of the world and the human animal's relationship to it. Furthermore, pragmatism is a holistic, organic system in which every part and parcel coheres with and relies upon every other. Thus, it may be in some way inappropriate or illegitimate to partition off pragmatism's epistemology or metaphysics or... (shrink)

The aim of this paper is to offer a critical assessment of Buridan's proposed solution to the bridge-keeper paradox. First, I will outline his proposed solution to the paradox, and, second, carefully analyse each issue mentioned in the proposed solution. Finally, I will attempt to conclude that Burden has implicitly accepted a three-valued logic that does not allow him to conclude that Plato ought not do anything.

Carl Schmitt was arrested by the Russians in Berlin in April 1945, interrogated and released. In September 1945 he was arrested by the Americans and held in internment camps until March 1947, when he was brought to Nuremberg as a potential defendant in the War Crimes Trials. Although he was released in a matter of weeks without being charged, this episode has created further suspicion about Schmitt's role in the Third Reich. Without oversimplifying the complexity of the question, since everything (...) about this enigmatic jurist and political thinker defies simple or even concise explanation, the decision to interrogate him at Nuremberg was largely due to the infamous reputation he had acquired abroad. (shrink)

Somites are transient structures which represent the most overt segmental feature of the vertebrate embryo. The strict temporal regulation of somitogenesis is of critical developmental importance since many segmental structures adopt a periodicity based on that of the somites. Until recently, the mechanisms underlying the periodicity of somitogenesis were largely unknown. Based on the oscillations of c-hairy1 and lunatic fringe RNA, we now have evidence for an intrinsic segmentation clock in presomitic cells. Translation of this temporal periodicity into a spatial (...) periodicity, through somite formation, requires Notch signaling. While the Hox genes are certainly involved, it remains unknown how the metameric vertebrate axis becomes regionalized along the antero–posterior (AP) dimension into the occipital, cervical, thoracic, lumbar, and sacral domains. We discuss the implications of cell division as a clock mechanism underlying the regionalization of somites and their derivatives along the AP axis. Possible links between the segmentation clock and axial regionalization are also discussed. BioEssays 22:72–83, 2000. ©2000 John Wiley & Sons, Inc. (shrink)

2007 marks the sixtieth anniversary of Carl Schmitt's interrogations at Nuremberg. It has also been twenty years since Telos published the transcripts of what was presumed to be the complete three interrogations of him conducted by the prosecutor Robert M. W. Kempner in April 1947.1 Through the vicissitudes of research, these historical and scholarly milestones have coincided with the discovery of new archival documentation on Schmitt and Nuremberg. Among the most surprising of these new discoveries is the transcript of a (...) “fourth” interrogation of Schmitt that occurred on April 11, 1947, which apparently even Kempner had forgotten.2 The uncovering of…. (shrink)

ExcerptTo invoke the term “morality” in the same sentence as Carl Schmitt will undoubtedly baffle some of his critics. Indeed, his more strident ones will probably be greatly offended by any such juxtaposition of Schmitt and morality. His name is still too often associated with a theory of—even despicable admiration for—the exercise of amoral political power, or an equally repugnant supple amoral opportunism emanating from a kind of nihilistic existentialism.

By exploring the philosophical character of some of the greatest medieval thinkers, __An Introduction to Medieval Philosophy__ provides a rich overview of philosophy in the world of Latin Christianity. Explores the deeply philosophical character of such medieval thinkers as Augustine, Boethius, Eriugena, Anselm, Aquinas, Bonaventure, Scotus, and Ockham Reviews the central features of the epistemological and metaphysical problem of universals Shows how medieval authors adapted philosophical ideas from antiquity to apply to their religious commitments Takes a broad philosophical approach of (...) the medieval era by,taking account of classical metaphysics, general culture, and religious themes. (shrink)

NEW EDITION, REVISED AND UPDATED This is a pragmatic, hands-on, up-to-date guide to determining right and wrong in the business world. Joseph Weiss integrates a stakeholder perspective with an issues-oriented approach so students look at how a business’s actions affect not just share price and profit but the well-being of employees, customers, suppliers, the local community, the larger society, other nations, and the environment. Weiss uses a wealth of contemporary examples, including twenty-three customized cases that immerse students directly in (...) recent business ethics dilemmas and ask them to consider how they would resolve them. The recent economic collapse raised ethical issues that have yet to be resolved—there could not be a better time for a fully updated edition of Weiss’s classic, accessible blend of theory and practice. New to the Sixth Edition! New Cases! Fourteen of the twenty-three cases in this book are brand new to this edition. They touch on issues such as cyberbullying, fracking, neuromarketing, and for-profit education and involve institutions like Goldman Sachs, Google, Kaiser Permanente, Walmart, Ford, and Facebook. Updated Throughout! The text has been updated with the latest research, including new national ethics survey data, perspectives on generational differences, and global and international issues. Each chapter includes recent business press stories touching on ethical issues. New Feature! Several chapters now feature a unique Point/Counterpoint exercise that challenges students to argue both sides of a contemporary issue, such as too-big-to-fail institutions, the Boston bomber Rolling Stone cover, student loan debt, online file sharing, and questions raised by social media. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Christianity and Secular Reason: Classical Themes and Modern Developments ed. by Jeffrey BloechlJoseph W. Koterski, S.J.Christianity and Secular Reason: Classical Themes and Modern Developments. Edited by Jeffrey Bloechl. Notre Dame, Ind.: University of Notre Dame Press, 2012. Pp. vii + 288. $40.00 (paper). ISBN: 978-0-268-02228-0.It does not bode well for a collection of essays when the introduction needs to make a concession like the one found here: “This (...) volume brings together a plurality of approaches to a loosely related set of questions, themes, and phenomena” (6). Yet, surely, truth in advertising is an uncommon virtue. The frank honesty of Jeffrey Bloechl, the editor of this volume, is much to be commended.What unifies the essays in this volume is not a common topic or a common approach but a common concern with the problem of understanding the relation between Christianity and secular reason. The issue in play is how much respect a religion that claims to be the recipient of divine revelation owes to autonomous reasoning in any particular age. The problem is exacerbated in those periods of history that are marked by strong claims for the powers of human reasoning.Bloechl’s introduction is particularly helpful due to its distinction between secular reason and secularized reason. Unless a believer takes the fideist position of holding that only claims grounded in faith are valid knowledge-claims, there is no reason to deny or cast skeptical aspersions on secular reason. The term simply names the use of reason according to its proper governing principles on any topic where the justifications for various truth-claims are drawn only from this-worldly experience and, for disciplinary reasons, make no use of divine revelation. It is the type of reasoning that is done within a saeculum, that is, within a given period of time, according to the canons of sound reasoning operative in that epoch. The term “secularized reason,” by contrast, names the view of reason that is hostile to the legitimacy of any knowledge-claim that involves the testimony of divine self-disclosure as its warrant. The proponents of secularized reason often conveniently overlook the likelihood that such hostility risks begging the question by disallowing any form of divinely backed testimony in principle, while allowing human testimony in such spheres as history or courts or law. If one is prepared in general to accept testimony as a justification for a truth-claim, then the proper criterion is the credibility of the source. But then there is no principled way to preclude in advance the possibility that testimony that originates with God might provide the strongest possible type of warrant for certain knowledge-claims. It is mere prejudice to decide in advance that this alternative is simply beyond the pale of consideration.Threaded through the essays in this volume is the perennial problem of the relationship of faith and reason. Earlier ages posed the problem on their own terms, sometimes quite different from modern assumptions. Readers unfamiliar with the thought of Thomas Aquinas, for instance, might well be [End Page 141] surprised to learn that the very first question of the Summa theologiae asks whether any sort of sacra doctrina is necessary beyond the philosophical sciences. Such a stance does not raise a question about whether faith can be a genuine source of knowledge, but merely asks if there is need for the sort of knowledge that is grounded in faith. Aquinas answers the question not only by reflecting on the difficulties that arise from expecting that everyone will have the necessary time, interest, and intellectual resources to figure out for themselves the things that they need to know for the sake of salvation; he also notes certain areas that are entirely beyond the scope of unaided reason, such as knowledge about the triune nature of God.By contrast, the proponents of secularized reason tend to cast doubt on the very possibility that any truth-claim based on religious faith could even be counted as knowledge. Brad Gregory’s recent book, The Unintended Reformation: How a Religious Revolution Secularized Society (Harvard University Press, 2012) does a masterful job in tracing the unforeseen... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Death in the Greek World: From Homer to the Classical Age by Maria Serena MirtoJoseph W. DayMaria Serena Mirto. Death in the Greek World: From Homer to the Classical Age. Trans. by A. M. Osborne. Oklahoma Series in Classical Culture 44 Norman: University of Oklahoma Press, 2012. x + 197 pp. 10 black-and-white figs. Paper, $19.95.Mirto (with Osborne) has given us a readable book on a topic of (...) perennial interest, full of learning but unencumbered by the development of a comprehensive argument with full scholarly apparatus (there are no footnotes or endnotes). I devoured it on a couple of airplane rides, during which its intelligent presentation thoroughly distracted me from my physical discomfort. The book provided a clear and concise review of important topics which I have not studied intensely for years, and it initiated me into recent trends and made me thirsty to approach its suggestions for further reading—while avoiding the spring by the white cypress, of course.The volume is an expansion and updating, as well as a translation, of the Italian original, La morte nel mondo greco (Rome 2007). Much scholarship from 2007 and later is cited, especially in discussions of Dionysian and “Orphic” material (chap. 2). Important additions are a useful section on the confusing (to the uninitiated) topic of hero cults and “an appendix outlining fundamental developments in modern studies of death in the Greek world” (x). The latter traces an interesting journey through the history of mentalities from R. Hertz (Durkheim’s student), through E. de Martino and P. Ariès, on to C. Sourvinou-Inwood’s disagreement with I. Morris about change and stability in early Greek attitudes toward death.Mirto articulates her goal in the preface as “a general synthesis of people’s relationships with death in the Greek world... [a] survey of the ways in which archaic and classical Greek culture dealt with the trauma of death” (ix). One does not judge such a book on its original interpretations and scholarly arguments; other criteria apply. For example, how comprehensive (or representative) is the selection of topics, approaches, and examples? How useful (or user-friendly) is the selection, especially for the audience to which it is addressed?At the level of overall structure, Mirto scores high for comprehensiveness. Any treatment of Greek death must devote major attention to the three topics she announces : (1) “beliefs about the afterlife, on the boundary between literary imagination and religious faith”; (2) “funerary rituals and material evidence of the cult of the dead”; (3) “ideologies... that construct an ideal model of death, making it an acceptable, perhaps even desirable, event” (ix). Chapter 1 on traditional views, mostly derived from Homer (also treated in chap. 5.1), commences Mirto’s discussion of the first topic, which is continued in chapter 2 on more [End Page 337] optimistic eschatologies, especially those associated with Dionysus and Orpheus. The second topic is treated in chapters 3 (on death, mourning, and last rites) and 4 (on markers, epitaphs, and tomb and hero cult). Chapter 5 is devoted to the third topic, with particular attention to the development of the polis and Athens’ patrios nomos and funerary legislation. R. Garland’s widely used survey (The Greek Way of Death [Ithaca 1985], 2d ed. 2001) covers much the same ground, though that book’s feel is quite different. Garland provides a richness of source and scholarly citations that Mirto eschews; for example, Garland devotes twenty-three pages (chap. 7 and its dense endnotes) to visits to the grave, while Mirto barely touches on the matter.At the level of specifics, Mirto’s comprehensiveness is uneven. Reflecting her expertise in archaic and classical poetry, as well as her engagement with the history of mentalities, discussions of literature and some sub-literary textual material are excellent, while she is less full but still useful on iconography (especially that of white-ground lekythoi and sculpture) and polis regulations. Perceptions of comprehensiveness, of course, will vary among readers. Because of gaps in my knowledge, I learned most from Mirto’s presentation of Dionysian and “Orphic” material: the gold lamellae, the Olbia bones, the Derveni papyrus (chap. 2, with the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:‘Reading’ Greek Death: To the End of the Classical PeriodJoseph W. Day and Leslie Preston DayChristiane Sourvinou-Inwood. ‘Reading’ Greek Death: To the End of the Classical Period. Oxford: Clarendon Press, 1995. xiv + 489 pp. 11 pls. Cloth, $79.This important book contributes much to the growing, though divided, scholarship on Greek mortuary practice as a system of behavior that reflected and constructed eschatological, religious, and socio-political attitudes and (...) ideologies. Distancing herself strongly from I. Morris’ historical analysis of mortuary data (Burial in Ancient Society [1987]; Death-Ritual and Social Structure in Classical Antiquity [1992]), with its rejection of what he sees as limiting text- and object-based approaches, S-I derives cultural attitudes from texts like Homer and artifacts like the archaic grave monument. Her approach to this conventional material is hardly conventional, however, nor are its results.Chapter 1, which most classicists could read with benefit, explains S-I’s reader-oriented method; but methodology is foregrounded throughout, especially the semiological principle that no element of a text or artifact, independent of its context, has a fixed meaning for readers. S-I recreates ancient readings of grave monuments, epitaphs, literary texts, and other artifacts accordingly, by reconstructing the cultural lenses through which contemporaries would have interpreted such an artifact (that is, their attitudes to death, expectations about relevant genres, and other aspects of their cultural repertoire). To alleviate the dangers of circularity inherent in such approaches, S-I constructs, and criticizes others for failing to construct, several independent arguments to support each point. Though “very idiosyncratic post-structuralist” (113), S-I’s method can be compared to recent semiological, cultural, and functional approaches to literary and artistic “texts” (e.g., C. Dougherty and L. Kurke, Cultural Poetics in Archaic Greece [1993]) and inscriptions (e.g., D. T. Steiner, The Tyrant’s Writ [1994]).Chapter 2 deals with views of the afterlife in the Homeric poems and with beliefs about the dead from the Late Bronze Age to the seventh century. For S-I, Homer represents the culture of eighth-century Ionia, and she uses the poems to show later eighth-century attitudes toward death. This is too facile a solution to complex Homeric problems, and while her analysis of the beliefs reflected in the poems is excellent, she does not apply archaeological evidence to demonstrate that this analysis is relevant to eighth-century Greece. She sees two attitudes in the poems: the predominant belief that “everyone must die,” a simple statement of the inevitability of death without any idea of reward and punishment, and the nascent idea that a few individuals can achieve happiness and even immortality after death. She debunks the theory that this latter concept of Elysion comes from Minoan Crete. What she does not do is use archaeological evidence to support her hypotheses. As she rightly points out, reconstructing “belief systems on the basis of archaeological data is a complex and problematic enterprise” (90); [End Page 645] but given the hundreds of burials excavated all over the Greek world from this period, it seems amazing that she refers to them so little. S-I is not unfamiliar with archaeological evidence and uses it to good account in discussing Minoan and Mycenaean burial practices, and she makes excellent use of sculpture and vase painting in chapters 3 and 5; but she chooses not to use actual burial data for Homeric beliefs, perhaps partly in response to Morris. Chapter 2 supplies a useful background for the study of archaic grave markers, but the unwary classicist should know that a methodologically rigorous archaeologist, in particular, will have trouble with it, as with Morris, although for different reasons.Morris and his methodology come under heavy attack in the lengthy Appendix. While some find Morris’ model-building methodology problematic, it is widely accepted by anthropologists looking for an objective method akin to scientific hypothesis testing. S-I opposes this methodology because of its a priori assumptions, yet no methodology is free of cultural bias. We need a variety of approaches, and archaeology must be allowed to give its evidence without either being forced into Morris’ a priori models or S-I’s (and the traditional... (shrink)

Directional deep brain stimulation contacts provide greater spatial flexibility for therapy than traditional ring-shaped electrodes, but little is known about longitudinal changes of impedance and orientation. We measured monopolar and bipolar impedance of DBS contacts in 31 patients who underwent unilateral subthalamic nucleus deep brain stimulation as part of a randomized study. At different follow-up visits, patients were assigned new stimulation configurations and impedance was measured. Additionally, we measured the orientation of the directional lead during surgery, immediately after surgery, and (...) 1 year later. Here we contrast impedances in directional versus ring contacts with respect to local anatomy, active stimulation contact, and over time. Directional contacts display larger impedances than ring contacts. Impedances generally increase slightly over the first year of therapy, save for a transient decrease immediately post-surgery under general anesthesia during pulse generator placement. Local impedances decrease at active stimulation sites, and contacts in closest proximity to internal capsule display higher impedances than other anatomic sites. DBS leads rotate slightly in the immediate postoperative period but otherwise remain stable over the following year. These data provide useful information for setting clinical stimulation parameters over time. (shrink)

Carl Schmitt has been depicted long and inaccurately as one of Weimar's foremost conservative revolutionaries. In the early literature he was not merely categorized as a thinker belonging to that “motley” group of writers associated with the conservative revolution; he was identified directly with neo-romanticism, irrationalism, völkisch thinking, and the call for a vague “national revolution.” He was associated with Oswald Spengler, Moeller van den Bruck, and Ernst Jünger. Even George Mosse described Schmitt as a leading “spokesman for the general (...) consensus of ‘German revolutionaries', “ whose movement was founded upon völkisch ideology. Mosse went so far as to assert that Schmitt viewed die Volk in racial terms, diat he was nothing less man an advocate of die dieory of me “Aryan race” as the “common denominator.”. (shrink)

Boethius’s famous definition of “person” as naturae rationabilis individua substantia (an individual substance of a rational nature) is frequently cited without reference to the specific theological purpose of his formulation (an attempt to provide some clarification about the mysteries of Christ and the Trinity). This article elucidates some of the theological issues that required philosophical progress on the nature of “personhood.” It also considers some of the residual difficulties with the application of this definition to divine persons that have been (...) raised by subsequent theologians such as Thomas Aquinas who are otherwise sympathetic to Boethius’s definition of person when applied to human beings. (shrink)

ExcerptGeorge David Schwab, Odyssey of a Child Survivor: From Latvia through the Camps to the United States, 2021. Pp. 299.*.

Dyzenhaus' work can best be described as advocacy scholarship. Both the spirit and content of this book reflect its author's passionate commitment and argumentative approach. It is part scholarly analysis and part political prescription, synthesized in such a way that occasionally it is difficult to distinguish one from the other. Dyzenhaus embraces Gramsci's position that “philosophies of law and politics are . . . elaborations and justification of packages of political commitments” (p. 5). He also adopts the “integrative jurisprudence” of (...) Harold J. Berman that connects “politics, morality and history” by having his “arguments move between exposition of the particular…. (shrink)

ExcerptA keynote speaker at the German Studies Association Conference in October 2013 was the renowned historian David Blackbourn, who—together with Geoff Eley—had originally made his reputation by challenging the well-entrenched Sonderweg interpretation of the course of modern German historical development. His keynote address, however, had the far less intellectually lofty, and certainly more humorous, title “Honey, I Shrunk German History.”1.

For decades an array of scholars read Carl Schmitt's publications not only to understand his concepts and arguments but also to extrapolate from them the essence of his character and motivation. What was thereby surmised about the man was then, in turn, utilized in interpreting those very works. The result has been a half-century of diametrically opposed perspectives and claims whose contradictory nature greatly exceeded anything found among the scholarship of comparable controversial figures, such as Ernst Jünger and Martin Heidegger. (...) The gradual availability of parts of Schmitt's papers over the past decade definitely widened the evidentiary basis for such…. (shrink)

ExcerptIn its conceptualization, research, and nuanced analyses, this book goes far beyond being merely yet another monographic contribution to the extensive literature on postwar Germany and Jewish Holocaust survivors. Focusing on the “interactions, encounters, and confrontations” (5) among Jewish survivors and refugees, defeated Germans, and occupying forces, Atina Grossmann provides a gender-oriented social history replete with contradictions, struggling memories and narratives, and “overlapping and fluid identities.” In doing so, she explicitly challenges what she perceives as an “undifferentiated” history distorted by (...) the inception of the Cold War and a predominant “Zionist-inspired narrative” (5) as well as by those studies emphasizing…. (shrink)