The value of accuracy and quantity as memory measures is assessed. It is argued that (1) accuracy does not measure correspondence (monitoring) because it ignores omissions and correct rejections, (2) quantity is confounded with monitoring in recall, and (3) in recognition, if targets and foils are unequal, both measures, even together, still ignore correct rejections.

A hippocampal patient is described who shows preserved item recognition and simple recognition-based recollection but impaired recall and associative recognition. These data and other evidence suggest that contrary to Aggleton & Brown's target article, Papez circuit damage impairs only complex item-item-context recollection. A patient with perirhinal cortex damage and a delayed global memory deficit, apparently inconsistent with A&B's framework, is also described.

After having defined the KARO logic for specifying intelligent agents in earlier work we now turn to the question how to realise agents specified in the KARO framework. To this end we look at agent programming languages that we have defined, and investigate how programs in these languages can be linked to the KARO logic.

A framework to explain item-specific implicit and explicit memory is proposed. It explores the mutual implications of four kinds of processing mechanism that are familiar in the literature. The first kind of mechanisms are those related to memory representation which include the kind of storage processes that subserve the maintenance of different types of information in memory. It is argued that there is very little evidence to suggest that fact and event memory require the postulation of algorithmically distinct kinds of (...) storage mechanism. The second mechanism is the enhanced fluency of activation of representation triggered by the encoding of components of those representations that results from the storage changes mediating memory. It is argued that enhanced fluency underlies all item-specific implicit memory and that the same kind of fluency process is probably involved regardless of the type of memory representation fluently activated. The third type of mechanism is the kind of attribution process that is triggered by fluency and gives rise to aware memory feelings as well as specific perceptual and aesthetic feelings The final mechanism is active search, which is an often present feature of explicit memory, and involves the effortful mediation of the frontal lobes. How the interactions between these different mechanisms accounts for item-specific implicit memory, recognition and recall is discussed, as is the framework's relationship with other current views about the mechanisms underlying memory. The best available methods of measuring enhanced fluency, familiarity, and recollection are reviewed so as to indicate the ways in which the framework may be tested. (shrink)

This paper deals with Dooyeweerd's radical thesis, i.e., his thesis that reason necessarily has a 'religious root' (radix = root). This thesis was Dooyeweerd's main justification for his own religious philosophy. First I argue that the arguments Dooyeweerd puts forward do not warrant his radical thesis. Secondly, I argue that Dooyeweerd's thesis itself is ambivalent between the theses (i) that religious commitments form the transcendental conditions for philosophical thinking and (ii) that religious commitments are constitutive for philosophy and (iii) that (...) religious commitments are regulative for philosophy. Each of these interpretations, I argue, is exposed to serious objections and leads to what Vincent Brummer has called 'the dilemma of a Christian philosophy'. I argue that Brummers solution for this dilemma is untenable. Since Dooyeweerd's radical thesis is untenable as it stands, so is his justification of his project of a 'Christian philosophy' ; and since Brummers solution to the dilemma is untenable as well, so is his justification of that project. In the last section of this paper I offer an alternative justification for such a project. The central concept therein is 'properly functioning noetic faculties'. (shrink)

Some statements are called reflexive. For example, the statement : „ This sentence consists of six words”. The reflexivity lies in the fact that the statement refers to itself. Reflexivity in the sense of self-reference can be used systematically as a philosophical method. Usually the use of this method (as I explain in section I) leads to some form or other of scepticism. But in addition, and this is the point of the article, this method can be used as a (...) means of finding certain grounds (foundations). This is argued in sections II-IV by means of an analysis of the „ transcendental pragmatics“ of Karl-Otto Apel. (shrink)

BackgroundBefore participation in medical research an informed consent must be obtained. This study investigates whether the readability of patient information and consent documents corresponds to the average educational level of participants in rheumatological studies in the Netherlands, Denmark, and Norway.Methods24 PICDs from studies were collected and readability was assessed independently using the Gunning’s Fog Index and Simple Measure of Gobbledygook grading.ResultsThe mean score for the FOG and SMOG grades were 14.2 and 14.2 respectively. The mean FOG and SMOG grades were (...) 12.7 and 13.3 in the Dutch studies, 15.0 and 14.9 in the Danish studies, and 14.6 and 14.3 in the Norwegian studies, respectively. Out of the 2865 participants, more than 57 % had a lower educational level than the highest readability score calculated in the individual study.ConclusionsAs the readability level of the PICDs did not match the participants’ educational level, consent may not have been valid, as the participants may have had a limited understanding of what they agreed to participate in. There should be more focus on the readability of PICDs. National guidelines for how to write clear and unambiguous PICDs in simple and easily understandable language could increase the focus on the readability of PICD. (shrink)

The question of whether a Christian can be a member of his or her own church and guest member in another is itself a fruit of the ecumenical movement. In the Netherlands this question has been on the agenda of the Roman Catholic Bishops' Conference and of the so called Small Synod of the SoW-churches. What were the motives of people who asked for this double or guest membership? How did the church authorities and their advisory bodies respond to their (...) requests? And what arguments do they produce? It appears from the discussion that the terminology of guest, double or plural membership is rather clumsy. What is really at stake is the communion between the churches on the local level that is enhanced by their sharing of each other’s spiritual resources. Individual Christians who, while remaining members of their own church, contribute to the life of another church, participate in the shaping of this communion, that, though yet imperfect, is real. (shrink)