As a physicist‐theologian, John Polkinghorne has done a great service for the community of scholars engaged in the theology‐and‐science dialogue as well as for a broader audience of interested persons. We examine Polkinghorne's theological method to see what it suggests about his understanding of the function of systematic theology and his philosophy of science. His strong emphasis on rationality in theology corresponds to his epistemological discussions. Polkinghorne links his methodology to “thinking,” so “experience” seems relegated to the minds, and not (...) the lives, of the believers. Consequently, his theology does not easily engage ethical, political, and cultural landscapes where the concrete contexts of particular people's lives engage their faith. The challenge for those of us in religion‐and‐science is to come to grips with this messy, complicated world. (shrink)

Learners exposed to an artificial language recognize its abstract structural regularities when instantiated in a novel vocabulary (e.g., Gómez, Gerken, & Schvaneveldt, 2000; Tunney & Altmann, 2001). We asked whether such sensitivity accelerates subsequent learning, and enables acquisition of more complex structure. In Experiment 1, pre-exposure to a category-induction language of the form aX bY sped subsequent learning when the language is instantiated in a different vocabulary. In Experiment 2, while naíve learners did not acquire an acX bcY language, in (...) which aX and bY co-occurrence regularities were separated by a c-element, prior experience with an aX bY language provided some benefit. In Experiment 3 we replicated this finding with a 24-hour delay between learning phases, and controlled for prior experience with the aX bY language's prosodic and phonological characteristics. These findings suggest that learners, and the structure they can acquire, change as a function of experience. (shrink)

This study examines public health nurses’ perceptions and concerns about the implications of Japan’s new long-term care insurance law concerning care provision for elderly people and their families. Respondents voiced their primary concern about this law as access to services for all elderly people needing care, and defined their major responsibility as strengthening health promotion and illness prevention programmes. Although wanting to expand their roles to meet the health care, social and public policy advocacy needs of elderly persons and their (...) families, respondents also stated their concern for the possible lack of enough resources for this expansion to support family caregivers adequately. They viewed their first function as developing collaborative relationships with local government officials to help to assure sufficient resources to provide the necessary foundation for long-term care programmes to deliver services to all those in need. These concerns fall within the larger ethical issue of distributive justice in a society based on the obligations of the state to citizens and the family to its members, especially elderly relatives, who, according to traditional Japanese values, retain respect. (shrink)

At the height of the COVID-19 pandemic, stringent lockdowns and sudden adjustments were enacted, both of which had a devastating effect on the economy of the Philippines and the method of education that was in place at the time. This resulted in shifts and serious challenges for everyone, particularly pupils from marginalized homes. Hence, this study employed a correlational design to determine if there is a significant relationship between academic burnout and academic procrastination among 150 grade 12 senior high school (...) students. The researchers used two instruments: Academic Procrastination Scale (APS) and Maslach Burnout Inventory (MBI) to measure the variables. Moreover, the statistical analysis reveals that the r coefficient of 0.80 indicates a high positive correlation between the variables. The p-value of 0.00, which is less than 0.05, leads to the decision to reject the null hypothesis. Hence, a significant relationship exists between procrastination and academic burnout among grade 12 senior high school students. (shrink)

Two significant, apparently unrelated, trends have emerged in American society and medicine. First, American medicine is reexamining its approach to dying. The Institute of Medicine, the American Medical Association and private funding organizations have recognized that too many dying people suffer from pain and other distress that clinicians can prevent or relieve. Second, this past decade has marked a sharp increase in the number of physicians prosecuted for criminal negligence based on arguably negligent patient care. The case often cited as (...) a watershed is People u. Einaugfer, which involved a New York nursing home patient whose physician was convicted in 1993 of two criminal misdemeanors after he ordered an elderly dialysis patient to be tube fed through a peritoneal dialysis Catheter.How is the growing awareness of dying patients’ pain and the increasing willingness of prosecutors to charge physicians with crimes connected? Pain at the end of life is frequently treated with narcotics, prescription drugs that are closely regulated by state and federal law. That complex web of laws—and a growing fear of legal sanctions—has deterred physicians from prescribing controlled substances. As those legal sanctions move from disciplinary actions to criminal charges, physicians’ fears may expand. (shrink)

Northern researchers and service providers espousing modernist theories of development in order to understand and aid countries and peoples of the South ignore their own non-universal starting points of knowledge and their own vested interests. Universal ethics are rejected in favor of situated ethics, while a modified empowerment development model for aiding women in the South based on poststructuralism requires building a bridge identity politics to promote participatory democracy and challenge Northern power knowledges.

I propose that a sociological and historical examination of nanotechnologists can contribute more to an understanding of nanotechnology than an ontological definition. Nanotechnology emerged from the convergent evolution of numerous "technical knowledge communities"-networks of tightly-interconnected people who operate between disciplines and individual research groups. I demonstrate this proposition by sketching the co-evolution of computational chemistry and computational nanotechnology. Computational chemistry arose in the 1950s but eventually segregated into an ab initio, basic research, physics-oriented flavor and an industry-oriented, molecular modeling and (...) visualization, biochemical flavor. Computational nanotechnology arose in the 1990s as a synthesis of these two subgroups, infused by people and practices from computational materials science, engineering, computer science, and elsewhere. I show that to understand the aims and outcomes of computational nanotechnology-and nanotechnology more generally-we need to understand relationships between different, but related, nano knowledge communities and their dependence on particular practices, artifacts, and theories. (shrink)

The essence of religion was once widely thought to be a unique form of experience that could not be explained in neurological, psychological, or sociological terms. In recent decades scholars have questioned the privileging of the idea of religious experience in the study of religion, an approach that effectively isolated the study of religion from the social and natural sciences. Religious Experience Reconsidered lays out a framework for research into religious phenomena that reclaims experience as a central concept while bridging (...) the divide between religious studies and the sciences. Ann Taves shifts the focus from "religious experience," conceived as a fixed and stable thing, to an examination of the processes by which people attribute meaning to their experiences. She proposes a new approach that unites the study of religion with fields as diverse as neuroscience, anthropology, sociology, and psychology to better understand how these processes are incorporated into the broader cultural formations we think of as religious or spiritual. Taves addresses a series of key questions: how can we set up studies without obscuring contestations over meaning and value? What is the relationship between experience and consciousness? How can research into consciousness help us access and interpret the experiences of others? Why do people individually or collectively explain their experiences in religious terms? How can we set up studies that allow us to compare experiences across times and cultures? Religious Experience Reconsidered demonstrates how methods from the sciences can be combined with those from the humanities to advance a naturalistic understanding of the experiences that people deem religious. (shrink)

Representational drift is a phenomenon of increasing interest in the cognitive and neural sciences. While investigations are ongoing for other sensory cortices, recent research has demonstrated the pervasiveness in which it occurs in the piriform cortex for olfaction. This gradual weakening and shifting of stimulus-responsive cells has critical implications for sensory stimulus–response models and perceptual decision-making. While representational drift may complicate traditional sensory processing models, it could be seen as an advantage in olfaction, as animals live in environments with constantly (...) changing and unpredictable chemical information. Non-topographical encoding in the olfactory system may aid in contextualizing reactions to promiscuous odor stimuli, facilitating adaptive animal behavior and survival. This article suggests that traditional models of stimulus–(neural) response mapping in olfaction may need to be reevaluated and instead motivates the use of dynamical systems theory as a methodology and conceptual framework. (shrink)

Ann Whittle offers a fresh approach to questions about whether our actions are free and whether we are morally responsible for them. She argues that the answers to these questions depend on the contexts in which we make claims about our abilities and our control over our actions.

The carer of the person with dementia is enjoined to maintain respect, and to reinforce this a bill of rights has been established . Of course, talk of rights does not guarantee respectful behaviour. In this paper it is argued that the discovery that the sufferer continues to be a person, with a unique lifeworld, can assist the carer to conform willingly to the demand that they act respectfully.The current research project makes central the idiographic description of the individual case.

Michel Foucault’s _History of Sexuality_ has been one of the most influential books of the last two decades. It has had an enormous impact on cultural studies and work across many disciplines on gender, sexuality, and the body. Bringing a new set of questions to this key work, Ann Laura Stoler examines volume one of _History of Sexuality_ in an unexplored light. She asks why there has been such a muted engagement with this work among students of colonialism for whom (...) issues of sexuality and power are so essential. Why is the colonial context absent from Foucault’s history of a European sexual discourse that for him defined the bourgeois self? In _Race and the Education of Desire, _Stoler challenges Foucault’s tunnel vision of the West and his marginalization of empire. She also argues that this first volume of _History of Sexuality_ contains a suggestive if not studied treatment of race. Drawing on Foucault’s little-known 1976 College de France lectures, Stoler addresses his treatment of the relationship between biopower, bourgeois sexuality, and what he identified as “racisms of the state.” In this critical and historically grounded analysis based on cultural theory and her own extensive research in Dutch and French colonial archives, Stoler suggests how Foucault’s insights have in the past constrained—and in the future may help shape—the ways we trace the genealogies of race. _Race and the Education of Desire_ will revise current notions of the connections between European and colonial historiography and between the European bourgeois order and the colonial treatment of sexuality. Arguing that a history of European nineteenth-century sexuality must also be a history of race, it will change the way we think about Foucault. (shrink)

William James's The Varieties of Religious Experience is one of the world's most popular attempts to meld science and religion. Academic reviews of the book were mixed in Europe and America, however, and prominent contemporaries, unsure whether it was science or theology, struggled to interpret it. James's reliance on an inherently ambiguous understanding of the subconscious as a means of bridging between religion and science accounts for some of the interpretive difficulties, but it does not explain why his overarching question (...) was so obscure, why psychopathology and unusual experiences figured so prominently, or why he gave us so many examples and so little argument. To understand these persistent puzzles we need to do more than acknowledge James's indebtedness to Frederic Myers's conception of the subconscious. We need to read VRE in the context of the transatlantic network of experimental psychologists and psychical researchers who provided the primary intellectual inspiration for the book. Doing so not only locates and clarifies the underlying question that animated the work but also illuminates the structural and rhetorical similarities between VRE and Myers's Human Personality and Its Survival of Bodily Death. In contrast to the individual case studies of hysterics, mediums, and mystics produced by others in this network, both Myers and James adopted a natural-history approach in which they arranged examples of automatisms to produce a rhetorical effect, thus invoking science in order to evoke a religious response. Where Myers organized his examples to make a case for human survival of death, James organized his to make a case for the involvement of higher powers in the transformation of the self. Read in this way, VRE marks a dramatic shift from a religious preoccupation with life after death to a religious preoccupation with this-worldly self-transformation. (shrink)

The implementation of skills labs in Danish nursing education can, in itself, be viewed as a complexity. The students are expected to eventually carry out their work in a situated hospital practice, but they learn their professional skills in a different space altogether, detached and removed from the hospitals and practising on plastic dummies. Despite the apparent artificiality of the skills lab, this article will show that it is possible to analyse some of the fundamental aspects of care in nursing (...) by ethnographically following this phenomenon of simulation‐based training. These particular aspects of care are not explicated in the curriculum or textbooks; however, they surfaced once this crooked approach to studying care in a simulated practice was applied. The article start from the assertion that detached engagements are not recognized within the field of nursing education as an equal component to attachments. Yet empirical cases from the skills lab and hospitals illustrate how students sometimes felt emotionally attached to plastic dummies and how experienced nurses sometimes practised a degree of detachment in relation to human patients. Detached engagements will therefore be presented as part of care practices of nurses – rendering the ability to detach in engagement with patients a professional skill that students also need to learn. In the analysis to follow, attached and detached engagements are located on an equal plane by integrating both into the same conceptual framework, rather than imposing a priori notions about their dialectic relation. The analysis shows that it is the particular intertwinement of attachment and detachment that gives care its fundamental meaning. In conclusion, the need for a conceptual shift from a strong emphasis on attached engagement to a more balanced analytical approach to care work, as involving both attached and detached engagement within Danish nursing education, is advocated. (shrink)

Property in money, means of subsistence, machines, and other means of production, does not as yet stamp a man as a capitalist if there be wanting the correlative — the wage-worker, the other man who is compelled to sell himself of his own free-will.

What does it take for a scientific model to represent? Scientific models have received a great deal of attention in recent philosophical literature. Following Morgan and Morrison’s account of “Models as Mediators”, analysis of how models represent has changed from questioning what properties of models can be said to correlate with the world to asking how models are used to relate to an intended target-system. This turn to a practice-oriented approach of understanding models was a response to a general philosophical (...) problem that attends the empirical application of scientific representations such as models. This problem is twofold. Models, on the one hand, are often said to make false claims about the world.. (shrink)

Gay marriage highlights a contradiction in American national identity: if gay marriage is supported, the normative status of the heterosexual nuclear family is undermined, while if not, the civil rights of homosexuals are undermined. This essay discusses the feminist dilemma of whether to support gay marriage to promote these individual civil rights or whether to critique marriage as a part of the patriarchal system that oppresses women.

This essay investigates the development of seeing as an affective, political and potentially transformative practice across the course of John Kinsella’s poetic career. It analyses how seeing becomes a means for Kinsella to apprehend the relationship between self and environment and to consider how local-scale is tied to broader-scale change. At the same time, it traces Kinsella’s concern at the ways in which Western theories of vision shape and reinforce structures of power, particularly in terms of gendered and colonial violence. (...) Moving through and then past ekphrastic debates, I argue that Kinsella considers how poetry and art might, in their own ways, ethically engage with both the human and more-than-human and actively navigate and reflect upon states of connection. (shrink)

Theories of perception have traditionally dismissed the sense of smell as a notoriously variable and highly subjective sense, mainly because it does not easily fit into accounts of perception based on visual experience. So far, philosophical questions about the objects of olfactory perception have started by considering the nature of olfactory experience. However, there is no philosophically neutral or agreed conception of olfactory experience: it all depends on what one thinks odors are. We examine the existing philosophical methodology for addressing (...) our sense of smell: on the one hand appeals to phenomenology that focus on the experiential dimensions of odor perception and on the other approaches that look at odor sources and their material dimensions. We show that neither strategy provides enough information to account for the human sense of smell and argue that the inclusion of the missing dimension of biology, with its concern for the function (or functions) of olfaction, provides the means to develop a satisfactory and empirically informed philosophy of smell. (shrink)

This is a ground-breaking study of the way educated people were trained to think in Renaissance Europe. As Ann Moss demonstrates, the commonplace-book of quotations which every schoolboy of the period was taught to use opens a window on to the manner in which attitudes were structured, a moral consensus was established, and styles of writing evolved. Printed Commonplace-Books and the Structuring of Renaissance Thought is much more than an account of humanist classroom practice: it is a major work of (...) cultural history. (shrink)

Feminist theory has produced a robust literature on embodiment that explores phenomena such as maternity, mobility, ability, and aging. However, the field has produced surprisingly few analyses of the bodily phenomenon of voice; references to voice in the context of critical theory are almost entirely metaphorical in nature, a relegation that obscures the philosophical relevance of voice as embodied phenomenon. Using insights garnered from the fields of sound studies and musicology, I argue that contemporary feminist theory should address the social, (...) political, and ethical meanings of the bodily, material phenomenon of vocality. Specifically, I argue that vocality is better understood as intervocality, that it is an existentially significant aspect of identity, and that it is implicated in systematic inequality and social relations in meaningful ways. I critique Adriana Cavarero’s approach to vocal justice, demonstrating that it does not sufficiently take up the challenges of intervocality. The article concludes with some preliminary remarks regarding a conceptualization of vocal justice. (shrink)