Laboratory Replication of Scientific Discovery Processes

Fourteen subjects were tape-recorded while they undertook to find a law to summarize numerical data they were given. The source of the data was not identified, nor were the variables labeled semantically. Unknown to the subjects, the data were measurements of the distances of the planets from the sun and the periods of their revolutions about it—equivalent to the data used by Johannes Kepler to discover his third law of planetary motion. Four of the 14 subjects discovered the same law as Kepler did (the period varies as the 3/2 power of the distance), and a fifth came very close to the answer. The subiects' protocols provide a detailed picture of the problem-solving searches they engaged in, which were mainly, but not exclusively, in the space of possible functions for fitting the data, and provide explanations as to why some succeeded and the others failed. The search heuristics used by the subjects are similar to those embodied in the BACON program, computer simulation of certain scientific discovery processes. The experiment demonstrates the feasibility of examining some of the processes of scientific discovery by recreating, in the laboratory, discovery situations of substantial historical relevance. It demonstrates also, that under conditions rather similar to those of the original discoverer, a law can be rediscovered by persons of ordinary intelligence (i.e., the intelligence needed for academic success in a good university). The data for the successful subjects reveal no “creative” processes in this kind of a discovery situation different from those that are regularly observed in all kinds of problem-solving settings.     

An artful contribution to our planetary concerns

Adam Pryor's fresh understanding of the imago Dei as a refraction of the Divine is much needed in an age of science and climate change. Well informed by astrobiological insights, his approach presents what I would call a deep reconceptualization of the imago Dei as a planetary phenomenon. The human planetary phenomenon, however, currently faces its own limitations. This is an ethical reality, which is touched upon by Pryor, but could have been expressed more clearly and deliberately. The review attempts to develop some of Pryor's thoughts in dialoue with Hans Jonas, and with my own thoughts on “planetary sustainability.”     

The Theological Foundation of Hobbesian Physics: A Defence of Corporeal God

In 1668, the octogenarian Hobbes finally affirmed openly a doctrine that was unavoidable given his longstanding embrace of both theism and materialism: God is corporeal. However, this doctrine has generally been downplayed or dismissed by scholars, who have alleged that Hobbes's corporeal theism is irreconcilable with his more orthodox theological pronouncements or with his fundamental metaphysical principles. This paper defends the coherence of Hobbes's corporeal God against particularly vigorous criticisms of Douglas Jesseph and others. The aim of the paper is not, however, to situate Hobbes's deity safely within the boundaries of seventeenth century protestant theology, as defenders of Hobbesian theism have often wanted to do. Rather, the paper places the corporeal God at the metaphysical foundations of Hobbes's natural philosophy. Despite his early reticence about theological speculation, Hobbes eventually relied on God to provide a continuous, resistance-free source of motion or conatus to a material plenum whose parts would otherwise quickly slow to an infinitesimal crawl. Hobbes's late theology, while certainly heterodox in content, is not so different in function from that of contemporaries like René Descartes and Henry More, whose religious sincerity is rarely questioned. Hobbes' corporeal deity deserves a place in the seventeenth century pantheon.     

Seven Paths of the Hero in Lord of the Rings: The Path of Love

Sam's is the simplest yet the most touching of all paths: His simple loyalty and love for Frodo make him the single person who never wavers in his task throughout the book. Though all members of the Fellowship are engaged in momentous events, Sam always remembers that the sun coming up in the morning is a glorious sight, and that hobbits have to eat. When Frodo can no longer even walk, and will not let Sam carry the Ring, Sam carries Frodo. Then, when Gollum joins them, Frodo's kindness has to be balanced by Sam's stern limits. Ultimately Sam's outcome is the happiest of all those on the Quest: He has been able to see the Elves who so fascinate him, able to serve as Frodo's companion on the greatest of all Quests, and now able to return to his blessed Shire, to marry his loving Rosie, have many children and live happily ever after.     

Springs,Nitre, and Conatus. The Role of the Heart in Hobbes's Physiology and Animal Locomotion

This paper focuses on an understudied aspect of Hobbes's natural philosophy: his approach to the domain of life. I concentrate on the role assigned by Hobbes to the heart, which occupies a central role in both his account of human physiology (which he names ‘vital motion’) and of the origin of animal locomotion (‘animal or voluntary motion’). With this, I have three goals in mind. First, I aim to offer a cross-section of Hobbes's effort to provide a mechanistic picture of human life. Second, I aim to contextualize Hobbes's views in the seventeenth-century debates on human physiology and animal locomotion. In particular, I will compare Hobbes's views with the theories put forth by Harvey, Descartes, the Galenic, and Peripatetic traditions. Also, I will show that Hobbes was receptive to advances within contemporary English physiology and chemistry. Third, by means of a comparison with Descartes, I advance some hypothesis to explain why Hobbes indentified the heart, and not the brain (as was increasingly common in his day), as the organ originating animal locomotion. In this regard, I trace out some possible implications of Hobbes's views on human physiology and locomotion for his psychology and political philosophy.     

WILLIAM AMES'S CALVINIST AMBIGUITY OVER FREEDOM OF CONSCIENCE

Reformed Christianity's qualified embrace of freedom of conscience is perhaps best represented by William Ames (1576–1633). This essay explores Ames's interpretation of conscience, his understanding of its relationship to natural law, Scripture, and civil authority, and his vacillation on the subject of conscientious freedom. By rooting his interpretation of conscience in natural law, Ames provided a foundation for conscience as an authority whose convictions are binding and worthy of some civil respect and freedom. At the same time, his Puritan worldview ultimately required the deference of conscience to the superior manifestations of divine law in Scripture and civil institutions. As a result, Ames provided raw ingredients for a theological doctrine of freedom of conscience despite his unwillingness to commend the idea himself consistently. In this way, Ames symbolizes an ambiguity on freedom of conscience characteristic of the broader Reformed tradition.     

Why did freud choose medical school?

Abstract

After demonstrating the unsatisfactory nature of the reasons Freud gave us for his choice of medical school, the author shows how it is possible to throw new light on it on the basis of his letters to his adolescent friend Emil Fluss. This relationship played a crucial role in forcing Freud to come out of his isolation and the defensive dissection of his feelings that he used to practice, and thus experience an intimate relationship as a better source of self-knowledge and growth. This is the context in which his choice of medical school took place, which can consequently be conceptualized in terms of his unconscious—and self-concealed—pursuit of a growth-promoting and self-healing agency and experience. It thus was an interpersonal event which compelled him to deviate from his original purpose, i.e. the study of law or the humanities, and take up the “unconscious plan” to soften his defensive apparatus. This is consequently the new meaning we can attach to the experience of “rest and full satisfaction” he made in Brücke's laboratory between 1876 and 1882. What he defines as the “triumph” of his life thus also acquires a new meaning: the possibility to take up again his original interest in psychology not on an exclusively defensive basis any more, but eventually in a constructive way. Such a personal itinerary also represented one of Freud's most convincing experiences of the power of the unconscious, as he formulated it in his book on dreams—and as he articulated it in the new field of psychoanalysis. Since, in the author's opinion, the attempt at self-cure lies at the root of our own choice of our profession, this must have been also Freud's case, at a much earlier time than what is traditionally referred to as his self-analysis. At variance with what Freud himself used to claim, the study of his life remains one of the best keys to the understanding of his intellectual legacy.     

Was Thomas Aquinas a Sociobiologist? Thomistic Natural Law,Rational Goods,and Sociobiology

Abstract. Traditional Darwinian theory presents two difficulties for Thomistic natural‐law morality: relativism and essentialism. The sociobiology of E. O. Wilson seems to refute the idea of evolutionary relativism. Larry Arnhart has argued that Wilson's views on sociobiology can provide a scientific framework for Thomistic natural‐law theory. However, in his attempt to reconcile Aquinas's views with Wilson's sociobiology, Arnhart fails to address a critical feature of Aquinas's ethics: the role of rational goods in natural law. Arnhart limits Aquinas's understanding of rationality to the Humean notion of economic rationality–that “reason is and ought to be the slave of the passions.” On Aquinas's view, rationality discovers goods that transcend the merely biological, viz., the pursuit of truth, virtue, and God. I believe that Aquinas's natural‐law morality is consistent with some accounts of sociobiology but not the more ontologically reductionist versions like the one presented by Wilson and defended by Arnhart. Moreover, Aquinas's normative account of rationality is successful in refuting the challenges of evolutionary relativism as well as the reductionism found in most sociobiological approaches to ethics.     

Sun protection behaviour of children and their parents at the beach

Abstract

The present study observed the sun protection behaviour of 8–12 year old children and their parents on the beach. Interviews with children and parents were then conducted to examine possible influences on sun protection and the relationship between observed and self reported behaviour.

The sample consisted of 50 children and 68 parents. All 50 children were observed and interviewed. All the parents were observed and 33 were interviewed. Indices of sun protection cover were computed as a sum of clothing and sunscreen cover. Most parents and children were inadequately covered against the sun. Factors related to children's sun protection included parent's cover and the child's tan level. The relationship between attitude to sun protection and observed behaviour could not be examined as all children and parents indicated they thought it was important to protect their skin against the sun.

Inconsistencies between observed and self-reported sun protection were found for children who were not protecting themselves. The possibility that self-report may overestimate actual protective behaviour is discussed.     

When a product takes on characteristics of the person who created it: Sometimes it sounds sweeter

We investigated when consumers' judgments about a product reflect information about its product source (the person who creates the product). Three experiments manipulated congruence between the source's gender and the gender-typing of the source's product. When congruent with expectations (a male conductor played male-typed music), pre-trial source information had the same effect on post-trial product judgments as when source information was absent. Incongruence (a female conductor played male-typed music) distorted product attribute judgments when the source's competence was questioned. Her music was judged to be more delicate, less powerful and worse quality than his. This process of product experience being assimilated into incompetence stereotypes required minimal cognitive resources. When the incongruent source was undoubtedly competent, the amount of experiential evidence about an attribute influenced distortion. Consumers judged powerful music as powerful regardless of conductor gender, but, lacking much evidence about its delicacy, judged hers as more delicate than his. The selective effect of source gender information reflects consumers' cognitively effortful hypothesis testing of beliefs that gender expresses itself in a person's output against experiential evidence.     

NEWTON AND WOLFF: THE LEIBNIZIAN REACTION TO THE PRINCIPIA, 1716–1763

Newton rested his theory of mechanics on distinct metaphysical and epistemological foundations. After Leibniz's death in 1716, the Principia ran into sharp philosophical opposition from Christian Wolff and his disciples, who sought to subvert Newton's foundations or replace them with Leibnizian ideas. In what follows, I chronicle some of the Wolffians' reactions to Newton's notion of absolute space, his dynamical laws of motion, and his general theory of gravitation. I also touch on arguments advanced by Newton's Continental followers, such as Leonhard Euler, who made novel attempts to defend his mechanical foundations against the pro‐Leibnizian attack. This examination grants us deeper insight into the fate of Newton's mechanics on the Continent during the early eighteenth century and, more specifically, sheds needed light on the conflicts and tensions that characterized the reception of Newton's philosophy of mechanics among the Leibnizians.     

Reason with Baggage

In this article I show that David Novak's natural law theory precedes his encounter with Judaism. That is to say, the theory is the product of a theological viewpoint consisting of three components—createdness, commandedness, and response—that is then found by Novak in a number of areas of Jewish thought and practice that admit of the same three parts. As a result of this interpretation, I posit that Paul Nahme, who argues for a pragmatic reading of Novak's theory, as well as Martin Kavka and Randi Rashkover, who offer a political understanding of it, do not account for the theological richness and metaphysical basis of Novak's natural law theology.     

TWO CONCEPTIONS OF LIBERALISM: Theology,Creation, and Politics in the Thought of Immanuel Kant and Edmund Burke1

Constitutional liberal practices are capable of being normatively grounded by a number of different metaphysical positions. Kant provides one such grounding, in terms of the autonomously derived moral law. I argue that the work of Edmund Burke provides a resource for an alternative construal of constitutional liberalism, compatible with, and illumined by, a broadly Thomistic natural law worldview. I contrast Burke's treatment of the relationship between truth and cognition, prudence and rights, with that of his contemporary, Kant. We find that in each case where Kant's system is constructed from the first principle of autonomy, Burke's thought is oriented toward an end that is not of our making. Readings of Burke as a natural law thinker are currently out of fashion among Burke commentators; without relying, for the main thesis, on historical claims about Burke's “Thomism,” I nonetheless explore and challenge some of the assumptions that underlie the current orthodoxy.     

Back to a crossroad: Nietzsche,Freud, and the east

Nietzsche's work reveals a gradual reversal of his initial antipathy to Buddhism, coming to view the latter no longer as an anaesthetising religious neurosis, but as a methodology for negation that inspires a conquest over ressentiment, a healing of internalized division, and a celebrative existence. This trend was influenced by his relationship to Schopenhauer and Deussen, and his own personal maturation. Both the source of this philosophy and the reasons for Nietzsche's failure to realise it in his own life are traced to conflictual intrapsychic oppositions in his own parental internalizations. Freud's central concepts (the unconscious, instinctual repression, neurosis, internalized good and bad parental objects, and the discontents of civilization) were modeled on Nietzsche's thinking. Yet Freud rejected oriental mysticism and its somatic focus as regressive. His failure to take up Nietzsche's eventual insight into Buddhism, and his consequent pessimism, are attributable to his personal and theoretical resistance to the issue of the early symbiotic union of mother and infant.     

Kant's Universal Law Formula Revisited

Kantians are increasingly deserting the universal law formula in favor of the humanity formula. The former, they argue, is open to various decisive objections; the two are not equivalent; and it is only by appealing to the humanity formula that Kant can reliably generate substantive implications from his theory of an acceptable sort. These assessments of the universal law formula, which clash starkly with Kant's own assessment of it, are based on various widely accepted interpretative assumptions. These assumptions, it is argued in this article, depend on misleading translations of key terms; selective attention to Kant's concrete examples; not taking seriously Kant's theoretical claims about the relations among his various ideas; and a failure to take into account Kant's idiosyncratic definitions of key concepts. The article seeks to right these interpretative wrongs, and finds that the universal law formula is not open to many of the standard objections.     

Edward L. Thorndike: the selectionist connectionist

From the very outset of his work, Thorndike allied himself with the Darwinian proposition that complex phenomena can arise as the cumulative effects of a selection process, here the process envisioned by the law of effect. Thorndike's selectionist approach, when combined with his connectionism, laid the foundation for a synthesis of behavior analysis and neuroscience.