Standards of Scientific Conduct: Are There Any?

The practice of research is full of ethical challenges, many of which might be addressed through the teaching of responsible conduct of research (RCR). Although such training is increasingly required, there is no clear consensus about either the goals or content of an RCR curriculum. The present study was designed to assess community standards in three domains of research practice: authorship, collaboration, and data management. A survey, developed through advice from content matter experts, focus groups, and interviews, was distributed in November 2010 to U.S. faculty from 50 graduate programs for each of four different disciplines: microbiology, neuroscience, nursing, and psychology. The survey addressed practices and perceived standards, as well as perceptions about teaching and learning. Over 1,300 responses (response rate of 21 %) yielded statistically significant differences in responses to nearly all questions. However the magnitude of these differences was typically small, leaving little reason to argue for community consensus on standards. For nearly all questions asked, the clear finding was that there was nothing approaching consensus. These results may be useful not so much to teach what the standards are, but to increase student awareness of the diversity of those standards in reported practice.     

Are There Distinctively Moral Reasons?

A dogma of contemporary normative theorizing holds that some reasons are distinctively moral while others are not. Call this view Reasons Pluralism. This essay looks at four approaches to vindicating the apparent distinction between moral and non-moral reasons. In the end, however, all are found wanting. Though not dispositive, the failure of these approaches supplies strong evidence that the dogma of Reasons Pluralism is ill-founded.     

Are There Enough Injective Sets?

The axiom of choice ensures precisely that, in ZFC, every set is projective: that is, a projective object in the category of sets. In constructive ZF (CZF) the existence of enough projective sets has been discussed as an additional axiom taken from the interpretation of CZF in Martin-Löf’s intuitionistic type theory. On the other hand, every non-empty set is injective in classical ZF, which argument fails to work in CZF. The aim of this paper is to shed some light on the problem whether there are (enough) injective sets in CZF. We show that no two element set is injective unless the law of excluded middle is admitted for negated formulas, and that the axiom of power set is required for proving that “there are strongly enough injective sets”. The latter notion is abstracted from the singleton embedding into the power set, which ensures enough injectives both in every topos and in IZF. We further show that it is consistent with CZF to assume that the only injective sets are the singletons. In particular, assuming the consistency of CZF one cannot prove in CZF that there are enough injective sets. As a complement we revisit the duality between injective and projective sets from the point of view of intuitionistic type theory.     

Are There Algorithms That Discover Causal Structure?

There have been many efforts to infer causation from association byusing statistical models. Algorithms for automating this processare a more recent innovation. In Humphreys and Freedman[(1996) British Journal for the Philosophy of Science 47, 113–123] we showed that one such approach, by Spirtes et al., was fatally flawed. Here we put our arguments in a broader context and reply to Korb and Wallace [(1997) British Journal for thePhilosophy of Science 48, 543–553] and to Spirtes et al.[(1997) British Journal for the Philosophy of Science 48, 555–568]. Their arguments leave our position unchanged: claims to have developed a rigorous engine for inferring causation from association are premature at best, the theorems have no implications for samples of any realistic size, and the examples used to illustrate the algorithms are indicative of failure rather than success. The gap between association and causation has yet to be bridged.     

Are There Moral Limits to Military Deception?

It is widely agreed that deception of the enemy can be morally permissible in war. However, the question of the morally acceptable limits to deception in war has barely been explored in contemporary ethics. This paper defends the thesis that there are no moral limits on military deception per se, that is, no limits based on the ethics of truthfulness. Rather, all moral restriction against deception in war is based on another moral principle: military deception is morally unacceptable only when it violates the principle of not harming those who do not intend to harm us.     

What Are We Doing There? A Therapeutic Tale

In this paper I try to portray our interpsychic work as reflective of an infinite conversation: an intersubjective dreaming of one’s life, moving between multiple positions/self-states, those of the patient and our own; becoming involved while pondering the movement we are part of, sometimes in our hearts and minds, many times aloud and openly with our patient; recognizing her experience and enabling her to see us, and sometimes not reflecting at all—“the “moving talk.” The dilemma of the therapist’s positioning, internally and interpersonally, is further postulated, especially in regard to the posttraumatic patient who suffered severe childhood abuse.     

Is There Any Good Reason to Say Goodbye to “Ethnomethodology”?

This paper is an essay about Harold Garfinkel??s heritage. It outlines a response to Eric Livingston??s proposal to say goodbye to ethnomethodology as pertaining to the sociological tradition; and it rejects part of Melvin Pollner??s diagnosis about the changes occurred in ethnomethodological working. If it agrees with Pollner about the idea that something of the initial ethnomethodology??s program has been left aside after the ??work studies?? turn, it asserts that such a turn has nonetheless made possible authentic discoveries. So the paper speaks for a better integration of the two versions of ethnomethodology separated by Pollner.     

It Seems Like There Aren’t Any Seemings

I argue that the two primary motivations in the literature for positing seemings as sui generis mental states are insufficient to motivate this view. Because of this, epistemological views which attempt to put seemings to work don??t go far enough. It would be better to do the same work by appealing to what makes seeming talk true rather than simply appealing to seeming talk.     

Are There Stable Factors in Preadolescent Girls’ Externalizing Behaviors?

Relatively little is known about the factor structure of disruptive behavior among preadolescent girls. The present study reports on exploratory and confirmatory factor analyses of disruptive girl behavior over four successive data waves as rated by parents and teachers in a large, representative community sample of girls (N = 2,451). Five factors were identified from parent ratings (oppositional behavior/conduct problems, inattention, hyperactivity/impulsivity, relational aggression, and callous-unemotional behaviors), and four factors were identified derived from teacher ratings (oppositional behavior/conduct problems/callous-unemotional behaviors, inattention, hyperactivityimpulsivity, and relational aggression). There was a high degree of consistency of items loading on equivalent factors across parent and teacher ratings. Year-to-year stability of factors between ages five and 12 was high for parent ratings (ICC = 0.70 to 0.88), and slightly lower for teacher ratings (ICC = 0.56 to 0.83). These findings are discussed in terms of possible adjustment to the criteria for children's disruptive behavior disorders found in the Diagnostic and Statistical Manual for Mental Disorders.

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Mother-to-Daughter Disclosure After Divorce: Are There Costs and Benefits?

To investigate the association between post-divorce mother-to-daughter disclosure regarding sensitive topics and adolescent daughters' adjustment and closeness to mother, we collected data from 62 adolescent girls within the first two years after their mother's divorce. Analyses revealed that most mothers in the current sample have disclosed to their daughters to some degree about the five sensitive topic areas studied. In accordance with structural family systems theory, we found that detailed mother-to-daughter disclosures regarding financial concerns, negativity toward ex-husband, job ups-and-downs, and personal concerns were clearly associated with greater daughter psychological distress, but not with greater feelings of mother-daughter closeness, as existing retrospective research would have predicted. Daughters' worrying about their mothers explained (mediated) the link between maternal disclosure and daughter's distress to some extent. We discuss methodological issues as well as the valuable contributions that future, more contextualized research could make to understanding the conditions under which detailed mother-to-adolescent disclosure may be more or less risky.     

What is a Truth Value And How Many Are There?

Truth values are, properly understood, merely proxies for the various relations that can hold between language and the world. Once truth values are understood in this way, consideration of the Liar paradox and the revenge problem shows that our language is indefinitely extensible, as is the class of truth values that statements of our language can take – in short, there is a proper class of such truth values. As a result, important and unexpected connections emerge between the semantic paradoxes and the set-theoretic paradoxes.     

Are There Atheists in Foxholes? Combat Intensity and Religious Behavior

After battle, the moral and mortality stresses influence different soldiers in different ways. Using two large-scale surveys of World War II veterans, this research investigates the impact of combat on religiosity. Study 1 shows that as combat became more frightening, the percentage of soldiers who reported praying rose from 42 to 72 %. Study 2 shows that 50 years later, many soldiers still exhibited religious behavior, but it varied by their war experience. Soldiers who faced heavy combat (vs. no combat) attended church 21 % more often if they claimed their war experience was negative, but those who claimed their experience was positive attended 26 % less often. The more a combat veteran disliked the war, the more religious they were 50 years later. While implications for counselors, clergy, support groups, and health practitioners are outlined, saying there are no atheists in foxholes may be less of an argument against atheism than it is against foxholes.     

Are There Differences in Fatalism Between Rural Southerners and Midwesterners?1

We conducted a phone survey of the rural South and Midwest examining fatalism and riskiness of health practices. Contrary to the contentions of some historians, ethnographers, writers, and social scientists, we found no evidence that Southerners were more fatalistic than Midwesterners. Southerners were not more likely to express the view that God or fate controlled their lives, and they were not more likely to take chances with their health and safety. The present findings contradict a commonly held view of the South, as well as a famous report in Science (Sims & Baumann, 1972) maintaining that higher death rates for tornadoes in this region might be due to Southern fatalism.