Cells can change their function by rapidly modulating the levels of certain proteins at the plasma membrane. This rapid modulation is achieved by using a specialised trafficking process called constitutive cycling. The constitutive cycling of a variety of transmembrane proteins such as receptors, channels and transporters has recently been directly demonstrated in a wide range of cell types. This regulation is thought to underlie important biological phenomena such as learning and memory, gastric acid secretion and water and blood glucose homeostasis. (...) This review discusses the molecular mechanisms of constitutive cycling, its regulation by extracellular agents such as hormones and its misregulation in disease states. BioEssays 25:39–46, 2003. © 2002 Wiley Periodicals, Inc. (shrink)

1 Introducing Monsieur Foucault Stephen J. Ball Michel Foucault is an enigma, a massively influential intellectual who steadfastly refused to align himself ...

Atheist philosophers Jean-Paul Sartre and Kurt Baier, though from different philosophical traditions, shared a common concern about the traditional Judeo-Christian-Muslim doctrine that human beings are the creations of a Supreme Being. For Sartre, in “Existentialism is a Humanism” (1946), a God who designed us would thereby detract from our freedom and dignity. For Baier, in “The Meaning of Life” (1957), the idea that God designs us to serve his own purposes was deeply offensive in treating us as artifacts, domestic animals, (...) or slaves. Indeed, Baier said explicitly what was implicit in Sartre: that the divine creation of humans as would violate Immanuel Kant’s respect for persons principle. But this Kantian objection is badly flawed in ignoring the crucial role of human free will in traditional Abrahamic theism. Still, if we focus not on the divine-creation doctrine but on the doctrine of eternal torment for non-worshippers of God, then traditional Abrahamic theism does arguably undermine human freedom and dignity. For the threat of eternal torment is extraordinarily coercive. Keywords: theism, artifacts, free will, eternal torment, coercion. (shrink)

This article provides an international perspective on how new media technologies are shifting the parameters of debates about journalism ethics. It argues that new, mixed media help create an ?open media ethics? and offers an exploration of how these developments encourage a transition from a closed professional ethics to an ethics that is the concern of all citizens. The relation between an open media ethics and the idea of a global fifth estate, facilitated by global online media, is explored. The (...) article concludes by providing suggestions for key normative conditions that could guide media ethics in this new media world. (shrink)

Are predictions about how one will freely and intentionally behave in the future ever relevant to how one ought to behave? There is good reason to think they are. As imperfect agents, we have responsibilities of self-management, which seem to require that we take account of the predictable ways we're liable to go wrong. I defend this conclusion against certain objections to the effect that incorporating predictions concerning one's voluntary conduct into one's practical reasoning amounts to evading responsibility for that (...) conduct. There is, however, some truth to this sort of objection. To understand the legitimate role of self-prediction in practical reasoning, we need to distinguish instances of coping responsibly with an anticipated failure to behave as one ought, on the one hand, from mere acquiescence in one's flaws, on the other. I argue that, to draw this distinction, we must recognize certain limits on the use of self-prediction as a ground of choice. (shrink)

According to a natural view of instrumental normativity, if you ought to do φ, and doing ψ is a necessary means for you to do φ, then you ought to do ψ. In “Instrumental Normativity: In Defense of the Transmission Principle,” Benjamin Kiesewetter defends this principle against certain actualist-inspired counterexamples. In this article I argue that Kiesewetter’s defense of the transmission principle fails. His arguments rely on certain principles—Joint Satisfiability and Reason Transmission—which we should not accept in the unqualified forms (...) needed to establish his conclusion. (shrink)

SummaryKekulé first suggested a hexagonal structure for benzene in 1865. For over a half-century after, chemists struggled to reconcile proposed structures for benzene and other aromatic compounds with their resistance to chemical transformation and tendency to maintain the type during reaction. The combined structural and reactivity features of these compounds were eventually covered by the term ‘aromaticity’. Kekulé, Bamberger and Thiele had each proposed a criterion for aromaticity; all were either empirically contradicted or incapable of evaluation. In the 1930s, two (...) rival quantum mechanical methods succeeded in establishing a physical basis for aromaticity. Using valence bond theory, Pauling attributed benzene's stability to its being a resonance hybrid of several Lewis structures. Calculating resonance energies was challenging but manipulating Lewis structures was not; that procedure provided qualitative insights into aromatic structure and reactivity. Resonance theory appealed especially to organic chemists and eclipsed Hückel's contemporaneous molecular orbital approach, which remained relatively inaccessible. In the 1950s, however, simple rules derived from Hückel's mathematics, combined with proton NMR data, provided seemingly universal criteria for aromaticity. In the event, post-1950 discoveries of non-organic, three-dimensional compounds such as ferrocene and the fullerenes that exhibit aromatic properties led chemists to doubt the utility and universality of ‘aromaticity’ as a concept. A recent consensus maintains that aromaticity is a multi-variable phenomenon that cannot be reduced to a strict definition, a property it shares with other core chemical concepts such as ‘acidity’ and ‘reactivity’. (shrink)

This essay responds to Hirstein, Sifferd and Fagan’s book, Responsible Brains, which claims that executive function is the guiding mechanism that supports both responsible agency and the necessity for some excuses. In contrast, I suggest that executive function is not the universal acid and the neuroscience at present contributes almost nothing to the necessary psychological level of explanation and analysis. To the extent neuroscience can be useful, it is virtually entirely dependent on well-validated psychology to correlate with the neuroscientific variables (...) under investigation. The essay considers what executive function is and what the neuroscience adds to our understanding of it. Then it addresses moral and legal responsibility generally, and specific doctrines. Executive function is seldom found to be the most perspicuous approach to any of the general or specific moral and legal questions. (shrink)

Ibram X. Kendi’s bestselling book How to be an Antiracist (2019) has been enormously influential and deserves the serious attention it has received. It follows his important historical work Stamped from the Beginning: The Definitive History of Racist Ideas in America (2016), which is much more scholarly and won the National Book Award the year it came out. But these books seem to take for granted a fairly simple version of cultural relativism in ethics that is widely regarded by moral (...) philosophers as seriously defective. I want to take these doubts further and show that cultural relativism is a disastrous theoretical choice for an anti-racist like Kendi to make. In Section I I explain the kind of relativism I have in mind: agent-based, cultural, normative ethical relativism. In Section II, using the two books I have mentioned, I give textual support to my attribution of this kind of relativism to Kendi. In Section III I argue for my theoretical-disaster claim and defend it against some Kendi-inspired criticism. In Section IV I address some serious relativist doubts about ethical universalism, the opposite of relativism. Finally, in Section V I offer some brief concluding remarks. (shrink)

Expression patterns of Antennapedia‐like homeogenes in the mouse embryo show many similarities to those of their homologues in Drosophila. It is argued here that homeogenes may regulate development of the body plan in mouse by mechanisms similar to those used in Drosophila. In particular, they may differentially specify positional address of cell groups within lineage compartments along the body axes. In vertebrates, a single ancestral homeogene cluster has become duplicated to give four separate clusters. Comparisons of homeogene expression patterns between (...) different clusters of the mouse suggest ways in which duplication has permitted development of a more complex body plan. Cluster duplication may therefore have provided a selective advantage during vertebrate evolution. (shrink)

This paper addresses a nonspecialist audience on how sociobiological accounts of human nature might be relevant to Christian theology. I begin with some confessional remarks to clarify what I mean by Christian theology and how I understand it to be related to science. I indicate briefly why sociobiology might be of interest to theology and then move on to sketch some ways in which sociobiology might relate to theological ethics. My basic point is that sociobiology is directly relevant to theological (...) ethics in its understanding of evolved human emotional predispositions but not in its normative reflection proper. (shrink)

Various potential strategic interactions between a “strong” Artificial intelligence and humans are analyzed using simple 2 × 2 order games, drawing on the New Periodic Table of those games developed by Robinson and Goforth. Strong risk aversion on the part of the human player leads to shutting down the AI research program, but alternative preference orderings by the human and the AI result in Nash equilibria with interesting properties. Some of the AI-Human games have multiple equilibria, and in other cases (...) Pareto-improvement over the Nash equilibrium could be attained if the AI’s behavior towards humans could be guaranteed to be benign. The preferences of a superintelligent AI cannot be known in advance, but speculation is possible as to its ranking of alternative states of the world, and how it might assimilate the accumulated wisdom of humanity. (shrink)

Medicalized Death and the Right to Die Movement Prior to the 20th Century, most Americans died at home, surrounded by family, friends, and neighbors. Religion, not medicine, governed the death bed for there was little physicians could do for the dying. Eventually, however, advances in medicine and technology would lead to dramatic changes in the timing and location of death: patients not only began living longer, they were also dying longer, and unlike their predecessors, were more likely to die alone, (...) in institutions, and among strangers. Modern medicine, in its zeal to conquer death, had become obsessed with its curative function and ability to extend the lives of the dying. To many in the medical community, death represented failure and was something to be avoided at all costs, and like many other social problems in the United States, had become medicalized. (shrink)

In this paper we review the factors alleged to be responsible for the creation of inaccurate reports among preschool-aged children, focusing on so-called "source misattribution errors." We present the first round of results from an ongoing program of research that suggests that source misattributions could be a powerful mechanism underlying children′s false beliefs about having experienced fictitious events. Preliminary findings from this program of research indicate that all children of all ages are equally susceptible to making source misattributions. Data from (...) a follow-up wave of data indicate that very young children may be disproportionately vulnerable to these kinds of errors when the procedure is changed slightly to create mental images more easily. This vulnerability leads younger preschoolers, on occasion, to claim that they actually experienced events that they only thought about. These preliminary findings are discussed in the context of the ongoing debate over the veracity and durability of delayed reports of early memories, repressed memories, dissociative states, and the validity risks posed by therapeutic techniques that entail repeated visually guided imagery inductions. (shrink)

The legalization of physician-assisted suicide remains a hotly debated issue throughout the United States, and continues to capture the attention of government officials at both the state and federal levels. While the practice is currently legal in Oregon, some federal lawmakers and officials from the U.S. Department of Justice have attempted to outlaw that state's practice through legislation, or through a strained interpretation of the federal Controlled Substances Act. And while several citizen groups throughout the United States have attempted but (...) failed to legalize PAS through popular initiative, several state lawmakers have succeeded in specifically outlawing the practice. Yet even though physician-assisted suicide remains unlawful in every state except Oregon, there is ample evidence that American physicians throughout the United States have participated in PAS by providing their terminally ill patients with lethal prescriptions. (shrink)

Taking a distributed view of language, this paper naturalizes symbol grounding. Learning to talk is traced to — not categorizing speech sounds — but events that shape the rise of human-style autonomy. On the extended symbol hypothesis, this happens as babies integrate micro-activity with slow and deliberate adult action. As they discover social norms, intrinsic motive formation enables them to reshape co-action. Because infants link affect to contingencies, dyads develop norm-referenced routines. Over time, infant doings become analysis amenable. The caregiver (...) of a nine-month-old may, for example, prompt the baby to fetch objects. Once she concludes that the baby uses ‘words’ to understand what she says, the infant can use this belief in orienting to more abstract contingencies. New cognitive powers will develop as the baby learns to act in ways that are consistent with a caregiver’s false belief that her baby uses ‘words.’. (shrink)

This chapter explores the future of global media ethics by focusing on a question that is a cause of misunderstanding and, perhaps, its greatest conceptual challenge: What is the goal of global media ethics? The chapter argues that the image of global media ethics has been distorted by the view that a global ethic must consist of one, uniquely correct set of principles affirmed by a large majority of journalists around the world. Instead, the chapter proposes the idea of global (...) media ethics as plural in structure and method, as different discourses across different cultures. The future of global media ethics is participation in webs of de-centered discourse about the changing world of global media. (shrink)

Foucault, Power, and Education invites internationally renowned scholar Stephen J. Ball to reflect on the importance and influence of Foucault on his work in educational policy.

The author upends traditional understandings of this controversial narrative through a phenomenological midrash or interpretation of Genesis 22 from the Dialogic and Jewish philosophies of Franz Rosenzweig, Martin Buber, and, most notably, Emmanuel Levinas. He intersects Jewish studies, Biblical studies, and philosophy in a literary/midrashic style that challenges traditional Western philosophical epistemology. Through the biblical narrative of Abraham, Sarah, Isaac, and Rebecca, he explains that Rosenzweig, Buber, and Levinas Judaically exercise and offer an alternative epistemic orientation to the study of (...) ethics than that of traditional Western or Hellenic-Christian philosophy. (shrink)

In Patterns of Discovery, [1], and Concept of the Positron, [2], the late N. R. Hanson put forward an intersting and, I believe, essentially sound argument to the effect that, necessarily, micro-entities are "unpicturable." Hanson's claim is centrally a claim about microreduction, but his use of the term 'unpicturable' may be misleading, generating critiques which overplay its implications and its importance. A. M. Paul, in a recent article, [4], has taken Hanson to task in this regard, claiming that the notion (...) of picturability is so cloudy as to render Hanson's whole enterprise unconvincing. In what follows I shall critically discuss Hanson's argument and Paul's analysis and attempt to state a version of it capable of meeting Paul's objections. I will claim that Hanson's use of the term 'unpicturable' may be, at worst, infelicitous, and that his thesis concerning micro- or property-reduction remains unaffected by questions concerning what we can or cannot picture. (shrink)

Although some philosophers accept an atomistic view of sense impressions, most acknowledge that we are aware not merely of isolated disparate sense data, but of concrete sensible wholes. One of many philosophical problems faced by these philosophers, however, is to explain how these distinct simultaneously presented sensible aspects are subjectively and objectively cognized as belonging to the same particular object. The traditional Thomistic solution is the sensus communis. Recently, however, the validity of that response has been called into question. As (...) a result, the purpose of this paper is to sketch the positions involved in the debate, present St. Thomas’s account of the sensus communis, and argue that both the commentary tradition and a recent critic have overlooked an important aspect of that account. (shrink)

This paper discusses some problems with the field of educational studies and considers the role of post-structuralist theory in shifting the study of education away from a 'technical rationalist' approach towards an 'intellectual intelligence' stance that stresses contingency, disidentification and risk-taking.