The “magic” paradigm revisited

The “magic” paradigm was devised to assess conservation of number in young children. Previous results with the paradigm have suggested that children acquire the ability to conserve number by 3 years of age. Because these results indicate a very precocious development of number conservation relative to performance on the classic conservation task, a comparison of these two procedures was made. Several differences which might account for the superior performance with the magic paradigm were noted: The arrays are presented successively rather than simultaneously, the arrays are presented side by side rather than parallel to one another, and the displacement is performed surreptitiously rather than openly. In the present research the magic paradigm was modified in several steps so that these differences between procedures were removed. None of the changes had an impact on the performance of 3-year-olds. It was concluded that insofar as small numbers are concerned, young children treat displacement as irrelevant to number. In regard to the question of whether young children are capable of conserving small numbers, it was concluded that no answer can be given. Basically, the problem is that we lack sufficient information on how young children solve the magic paradigm.     

Short-term memory capacity: magic number or magic spell?

Previous experiments have found that memory span is greater for items that can be pronounced more quickly. For a variety of materials the span equals the number of items that can be pronounced in about 1.5 s, presumably the duration of the verbal trace. This suggests a model for immediate recall: The probability of correctly recalling a list equals the probability that the time to recite the list is less than the variable duration of the trace. Recall probability for lists of various lengths was determined for six materials. Later, subjects read the lists aloud. The standard normal deviates corresponding to probability of correct recall were linear in pronunciation time. Evidently, over subjects, a normal distribution is a reasonable approximation of the distribution of the trace duration. The mean and variance of the trace duration were estimated. The mean (1.88 s) agrees well with previous estimates, and the model accounts for 95% of the variance in immediate recall.     

“The Dead”

Gabriel Conroy, central to James Joyce's novella, The Dead, keys the reader's experience of the evening portrayed. A third-person narration allows for distance, but Gabriel's closely depicted thought processes and actions, and his insistent self-consciousness, shape the story. As such they invite psychoanalytic interpretation and reward it. Gabriel's shocking discovery and reaction to it can be seen to be informed by rendered psychodynamics and a credible internalized past. Joyce and Freud, actual contemporaries, can be seen as contemporaneous in imagination as well.     

“You are our only hope”: Trading metaphorical “magic bullets” for stem cell “superheroes”

In the wake of two recent developments in stem cell research, it is a fitting time to reassess the claim that stem cells will radically transform the concept and function of medicine. The first is the U.S. Food and Drug Administration’s decision in January 2009 to approve Geron Corporation’s Phase I clinical trial using human embryonic stem cells for patients with spinal cord injuries. The second is the National Institutes of Health’s decision to permit federal funding of research using donated IVF human embryos in their July 2009 Guidelines on Human Stem Cell Research. We are now poised to see whether stem cell research can deliver on what it promises. However, what exactly does it promise and how? Moreover, who is doing the promising? Turning to the use of metaphor can help us to answer these questions and enable us to develop a better appreciation of the unique features of promised stem cell therapies. Indeed, metaphors have exerted profound influence in medicine, and it is fitting that we seek new metaphors for new therapies where appropriate. In this case, other metaphors such as magic bullets or the Holy Grail cannot capture what is unique about stem cells. Accordingly, I propose a new metaphor: the stem cell superhero. Stem cell superheroes are characterized by the following traits: they are seemingly capable of fighting the evil of virtually all disease (unlike “magic bullets”) and they seem to be our only hope of doing so, although to summon them we must make difficult moral choices. In the course of assessing the merits of three recent yet covert references to the superhero metaphor, I conclude that this powerful new paradigm employs a problematic logic (i.e., we cannot know that something is “our only hope”), but that the aspiration as such is a good one.     

The “Transcendents” or “Trans” People

SUMMARY

This article was first published in Transvestia, vol. XVI, no. 95, 1978, pp. 81–92. Prince considers maleness and femaleness, and masculinity and femininity in human beings in terms of three dimensions: those of anatomy and physiology (the physical continuum), sex object choice (the psychological continuum), and the social and cultural continuum of masculinity and femininity. Socialisation traps us inside the two small permissible enclaves at the end of each continuum and in doing so produces “HALF HUMANS!” We accept this out of ignorance. As a humanist agitator, Prince advocates that we transcend the gender barrier and become free agents in regard to the transcended barrier. She distinguishes three types of trans people: transvestites (femmiphiles), transgenderists and transsexuals, and endorses the view that the woman most in need of liberation is the “woman” every man has locked in the dungeons of his own psyche.     

What’s magic about magic numbers? Chunking and data compression in short-term memory

Short term memory is famously limited in capacity to Miller's (1956) magic number 7±2-or, in many more recent studies, about 4±1 "chunks" of information. But the definition of "chunk" in this context has never been clear, referring only to a set of items that are treated collectively as a single unit. We propose a new more quantitatively precise conception of chunk derived from the notion of Kolmogorov complexity and compressibility: a chunk is a unit in a maximally compressed code. We present a series of experiments in which we manipulated the compressibility of stimulus sequences by introducing sequential patterns of variable length. Our subjects' measured digit span (raw short term memory capacity) consistently depended on the length of the pattern after compression, that is, the number of distinct sequences it contained. The true limit appears to be about 3 or 4 distinct chunks, consistent with many modern studies, but also equivalent to about 7 uncompressed items of typical compressibility, consistent with Miller's famous magical number.     

The meaning of “Evolution”

In a recent article [Mertz 2001] in this journal I argued for the virtues of a realist ontology of relation instances (unit attributes). A major strength of this ontology is an assay of ontic ('material') predication that yields an account of individuation without the necessity of positing and defending 'bare particulars'. The crucial insight is that it is the unifying agency or combinatorial aspect of a relation instance as predicable that is for ontology the principium individuationis [Mertz 2002; 1996]. Or in short, what is ontically predicable, precisely as such, is the cause of individuation. As a preface to this positive doctrine I offered arguments against the coherence of bare particulars as defended in an article by J. P. Moreland [1998]. In a reply contained in this issue Moreland and Timothy Pickavance (hereafter M/P) propose to answer my objections [2002]. The response that follows provides reasons why, I contend, M/P have not succeeded in parrying my objections to bare particulars.     

The “Loving Parent” analogy

A crucial part of William Rowe’s evidential argument from evil implies that God, like a loving parent, would ensure that every suffering person would be aware of his comforting presence. Rowe’s use of the “loving parent” analogy however fails to survive scrutiny as it implies that God maximally loves all persons. It is the argument of this paper that no one could maximally love every person; and whatever variation there is in the divine love undercuts the claim that every suffering person would be aware of the divine presence.