Feyerabend’s well-ordered science: how an anarchist distributes funds

To anyone vaguely aware of Feyerabend, the title of this paper would appear as an oxymoron. For Feyerabend, it is often thought, science is an anarchic practice with no discernible structure. Against this trend, I elaborate the groundwork that Feyerabend has provided for the beginnings of an approach to organizing scientific research. Specifically, I argue that Feyerabend’s pluralism, once suitably modified, provides a plausible account of how to organize science. These modifications come from C.S. Peirce’s account of the economics of theory pursuit, which has since been corroborated by empirical findings in the social sciences. I go on to contrast this approach with the conception of a ‘well-ordered science’ as outlined by Kitcher (Science, truth, and democracy, Oxford University Press, New York, 2001), Cartwright (Philos Sci 73(5):981–990, 2006), which rests on the assumption that we can predict the content of future research. I show how Feyerabend has already given us reasons to think that this model is much more limited than it is usually understood. I conclude by showing how models of resource allocation, specifically those of Kitcher (J Philos 87:5–22, 1990), Strevens (J Philos 100(2):55–79, 2003) and Weisberg and Muldoon (Philos Sci 76(2):225–252, 2009), unwittingly make use of this problematic assumption. I conclude by outlining a proposed model of resource allocation where funding is determined by lottery and briefly examining the extent to which it is compatible with the position defended in this paper.

     

The Performance Diagnostic Checklist-Human Services: A brief review

The Performance Diagnostic Checklist-Human Services (PDC-HS) is an informant-based tool designed to identify the variables contributing to poor employee performance in human service settings, such as clinics, schools, and residential facilities. Upon completion of the tool, an intervention indicated by PDC-HS results is used to improve employee performance. To date, the PDC-HS has been used in a number of studies. This review describes the existing research on the PDC-HS and provides suggestions for future research.     

Genetic counseling for deaf adults: Communication/language and cultural considerations

It has been estimated that at least 50% of congenital or early onset deafness loss has a genetic etiology. Genetic services have traditionally been utilized by hearing parents of deaf children. Deaf adults could also greatly benefit from genetic counseling services. However, many deaf adults do not seek genetic services due in part to the communication/language and cultural differences of this group. Deaf people communicate in various ways including the use of sign language, oral communication, writing, or a combination of these modes. Also, while some deaf individuals are part of the hearing culture, others are part of the Deaf culture which has its own language, values, and traditions. Culturally Deaf individuals do not see themselves as handicapped or disabled. The genetic professional's awareness of the communication/language and cultural needs of this group, as well as their agency's responsibilities under section 504 of the Rehabilitation Act of 1973, may increase the accessibility of genetic services and contribute to the provision of successful genetic counseling for deaf adults.Throughout this paper, the term deaf will be used to denote a person who audiologically has a hearing loss which may range from mild to profound and may be sensorineural, conductive, or mixed. However, the term Deaf is used to denote cultural deafness.     

Penelhum on skeptics and fideists

Professor Penelhum has argued that there is a common error about the history of skepticism and that the exposure of this error would significantly improve our understanding of a current confusion in the philosophy of religion with regard to the issue of the rationality of religious beliefs. Penelhum considers certain contemporary philosophers of religion such as Plantinga skeptics because he reads Plantinga (for example) as arguing that religious beliefs are properly groundless in virtue of the fact that none of our beliefs have any ultimate grounds, and Penelhum argues that this sort of defense of religious belief is both limited and dangerous for religion. I argue that on the interpretation of ancient skepticism which Penelhum gives ancient skepticism is just what it has often been claimed to be: either practically untenable or incoherent or both. I show that in any case the confusion in philosophy of religion which Penelhum wants to sort out with the help of ancient skepticism is not one of which its alleged proponents are guilty. The views of Plantinga and others who take his line are more complex and powerful than Penelhum's presentation makes them seem; these views do not constitute an acceptance of skepticism but a denial of a certain sort of foundationalism. Contrary to Penelhum, then, I argue that ancient skepticism does not serve as a significant corrective for certain trends in contemporary philosophy of religion.     

An X Windows tool for synthesizing face images from eigenvectors

An X Windows software tool for the construction of faces with a weighted combination of eigenvectors is described. The eigenvectors were extracted from an autoassociative matrix that comprised 100 face images. The program input consists of eigenvectors and sets of weights that describe individual faces and combines these to create face images. The tool creates a panel of buttons that permits the display of individual eigenvectors and the display of an average face as well. Facilities for on-line changes to the intensity of individual eigenvectors can be used to change the appearance of a face. Previously, O’Toole, Abdi, Deffenbacher, and Bartlett (1991) have shown that the intensity of certain individual eigenvectors contains reliable information for determining the sex and race of the face.     

SUBLIMINAL EXPOSURE TO DEATH-RELATED STIMULI INCREASES DEFENSE OF THE CULTURAL WORLDVIEW

Abstract— Three experiments reported here provide empirical support for the hypothesis derived from terror management theory that unconscious concerns about death motivate allegiance to cultural beliefs, Study 1, contrasted exposure to a subliminal death-related stimulus, a standard mortality-salience treatment, and a neutral subliminal stimulus, and found that both the subliminal and the standard reminder of mortality led to more favorable evaluations of people who praised subjects' cultural worldview and more unfavorable evaluations of those who challenged it Study 2, replicated this finding by comparing the effects of exposure to subliminal death stimuli and subliminal pain stimuli. Study 3, contrasted subliminal death stimuli, supraliminal death stimuli, and subliminal pain stimuli and found that only subliminal death stimuli produced these effects.