Perceptions of the Concept of Mutation among Family Members of Patients Receiving Outpatient Genetic Services and University Students

Our objectives were to investigate: (1) relationships between perceptions of various terms regarding mutation and the depth of knowledge regarding mutation among family members of patients receiving genetic outpatient services, and (2) differences in perceptions of the term “gene mutation” for family members versus university students. Fifty-eight family members and 178 university students responded to two questionnaires: Impressions regarding the term, and Knowledge about the concept of mutation. Factor analyses were conducted to determine the factor structure of ratings of the terms, and two-way analyses of variance [(1)Term, (2)Group × Knowledge] were conducted to examine differences in perceptions of the terms as measured by scores for each extracted factor. Family members had a significantly more negative perception of the term “gene mutation” than “gene change” and a less negative perception of the term “gene mutation” than “gene lesion”; they had significantly more negative perceptions of the term “gene mutation” than did university students.     

Pragmatic encroachment,stakes, and religious knowledge

It is commonly held that epistemic standards for S’s knowledge that p are affected by practical considerations, such as what is at stake in decisions that are guided by that p. I defend a particular view as to why this is, that is referred to as “pragmatic encroachment.” I then discuss a “new argument against miracles” that uses stakes considerations in order to explore the conditions under which stakes affect the level of epistemic support that is required for knowledge. Finally, I generalize my results to include other religiously significant propositions such as “God exists” and “God does not exist.”     

The Memory Evolutive Systems as a Model of Rosen’s Organisms – (Metabolic,Replication) Systems

Robert Rosen has proposed several characteristics to distinguish “simple” physical systems (or “mechanisms”) from “complex” systems, such as living systems, which he calls “organisms”. The Memory Evolutive Systems (MES) introduced by the authors in preceding papers are shown to provide a mathematical model, based on category theory, which satisfies his characteristics of organisms, in particular the merger of the Aristotelian causes. Moreover they identify the condition for the emergence of objects and systems of increasing complexity. As an application, the cognitive system of an animal is modeled by the “MES of cat-neurons” obtained by successive complexifications of his neural system, in which the emergence of higher order cognitive processes gives support to Mario Bunge’s “emergentist monism.” Dedicated to the memory of Robert Rosen who kindly accepted to come to Amiens while he was very ill.     

Work and Family Commitment and Decision-Making Status Among Emerging Adults

This study was designed to investigate work–family attitudes among emerging adults. Participants were 46 male and 49 female college juniors and seniors. Men and women had similar levels of work and family commitment. For women there was a negative correlation between work and family commitment. Exploratory analyses indicated different relationships between work decision-making status and commitment and family decision-making status and commitment. In addition, whereas men were more likely than women not yet to have thought about family roles, women were more likely than men to have decided about family roles. Implications of these findings for our understanding of the processes and meanings of emerging adult men's and women's decisions about entry into and commitment toward work and family roles are discussed. Although earlier literature employs the term “young adults” to refer to individuals in the emerging adult stage of development, for the sake of consistency we use the term “emerging adults” throughout this article.     

How Do Trait Dimensions Map onto ADHD Symptom Domains?

Theories of Attention-Deficit/Hyperactivity Disorder (ADHD) implicate dysfunctional regulation mechanisms that have been conceptually grouped into “top-down” control and “bottom-up” affective/reactive processes. This dual-process account can be invoked in relation to temperament or personality traits and may clarify how traits relate to ADHD. Two samples were examined to illuminate developmental effects. The younger sample was 179 youngsters aged 7 to 12 years (113 boys; 107 with ADHD). The older sample was 184 adolescents (109 boys; 87 with ADHD) aged 13 to 18 years. Structural equation models included parent-rated traits, teacher-rated ADHD symptoms, and laboratory-obtained executive functions. A control or “top-down” factor included cognitive control and conscientiousness/effortful control. A second factor labeled affective or “bottom-up” included neuroticism/negative emotionality, agreeableness, and reactive control. In the younger sample, these two factors were differentially and specifically related to inattention and hyperactivity, respectively. However, in the older sample, the first factor was related to inattention and hyperactivity, whereas the second factor was related to hyperactivity. Personality traits appear to map onto ADHD symptoms in a meaningful manner consistent with a dual-process model of temperament and ADHD. This research was supported by NIH National Institute of Mental Health Grant R01-MH63146, MH59105, and MH70542 to Joel Nigg. Martel was supported by NIH F31 MH075533. We are indebted to the families and staff who made this study possible.     

Bayesian inference and the classical test theory model: Reliability and true scores

A general one-way analysis of variance components with unequal replication numbers is used to provide unbiased estimates of the true and error score variance of classical test theory. The inadequacy of the ANOVA theory is noted and the foundations for a Bayesian approach are detailed. The choice of prior distribution is discussed and a justification for the Tiao-Tan prior is found in the particular context of the “n-split” technique. The posterior distributions of reliability, error score variance, observed score variance and true score variance are presented with some extensions of the original work of Tiao and Tan. Special attention is given to simple approximations that are available in important cases and also to the problems that arise when the ANOVA estimate of true score variance is negative. Bayesian methods derived by Box and Tiao and by Lindley are studied numerically in relation to the problem of estimating true score. Each is found to be useful and the advantages and disadvantages of each are discussed and related to the classical test-theoretic methods. Finally, some general relationships between Bayesian inference and classical test theory are discussed. Supported in part by the National Institute of Child Health and Human Development under Research Grant 1 PO1 HDO1762. Reproduction, translation, use or disposal by or for the United States Government is permitted.     

Error

The possibility of error is related to the existence a norm. Connections are spelled out to the notion of infallibility and to that of a modifying predicate, to traditional truth theories in connection with “truth of things”, as well as the primacy of the negative cases, for instance “false friend”.     

On A Proportionality Analysis of Syllogistic Private Reasoning

Syllogisms like Barbara, “If all S is M and all M is P, then all S is P”, are here analyzed not in terms of the truth of their categorical constituents, “all S is M”, etc., but rather in terms of the corresponding proportions, e.g., of Ss that are Ms. This allows us to consider the inferences’ approximate validity, and whether the fact that most Ss are Ms and most Ms are Ps guarantees that most Ss are Ps. It turns out that no standard syllogism is universally valid in this sense, but special ‘default rules’ govern approximate reasoning of this kind. Special attention is paid to inferences involving existential propositions of the “Some S is M” form, where it is does not make sense to say “Almost some S is M”, but where it is important that in everyday speech, “Some” does not mean “At least one”, but rather “A not insignificant number”.     

A Butterfly Dream in a Brain in a Vat

Zhuangzi’s Butterfly Dream story can be read as a skeptical response to the Cartesian Cogito, ergo sum solution, for it presents I exist as fundamentally unprovable, on the grounds that the notion about “I” that it is guaranteed to refer to something existing, which Descartes seems to assume, is unwarranted. The modern anti-skepticism of Hilary Putnam employs a different strategy, which seeks to derive the existence of the world not from some “indubitable” truth such as the existence of myself, but from the meaning of some particular assertion I make. In this paper, I argue, however, that Putnam’s argument fails to deliver on the promise of showing the self-refuting nature of the skeptical hypothesis, as it relies on a double use of “I”, a fallacy of equivocation, reflecting an unsolved tension between the argument’s general premise, which is rather Zhuangzian in spirit, and his unwitting adoption of that unwarranted notion about “I”. I try to show further that the skepticism in Zhuangzi’s Butterfly Dream not only can be used to refute the proofs of the existence of the empirical I, but also is effective against accounts concerning the existence of the transcendental I.     

命与天命:儒家天人关系的双重视角

As a pair of important categories in traditional Chinese culture, “ming 命 (destiny or decrees)” and “tian ming 天命 (heavenly ordinances)” mainly refer to the constraints placed on human beings. Both originated from “ling 令 (decrees),” which evolved from “wang ling 王令 (royal decrees)” into “tian ling 天令 (heavenly decrees),” and then became “ming” from a throne because of the decisive role of “heavenly decrees” over a throne. “Ming” and “tian ming” have different definitions: “Ming” represented the limits Heaven placed on the natural lives of human beings and was an objective force that men could not direct, but was embodied in human beings as their “destiny”; “Tian ming” reflected the moral ideals of human beings in their self-identification; It originated in man but had to be verified by Heaven, and it was therefore the true ordinance that Heaven placed on human beings. “Ming” and “tian ming” are two perspectives on the traditional relationship between Heaven and human beings, and at the same time Confucians and Daoists placed different emphasis on them. Translated by Huang Deyuan from Zhongguo zhexueshi 中国哲学史 (History of Chinese Philosophy), 2007, (4): 11–21     

Predictors of Health Care Use Among Individuals Seeking Therapy for Marital and Family Problems: An Exploratory Study

A number of studies have examined variables associated with health care use. However, no study is known to have considered health care use among people seeking services for marital and family problems. In this study, health care use of persons (N = 110) seeking these services was investigated to determine the strongest psychosocial correlates of health care use. The goal was to identify potential “targets” of clinical intervention that may be driving excessive health care use. “Informational support” and “somatization” were the strongest correlates for the complete sample, with the model explaining 24% of the variance in health care use. For “high users” of health care, “hostility” was the strongest correlate, accounting for more than 36% of the variance in health care use.     

列维纳斯面对康德、黑格尔、海德格尔——当代哲学关于"存在论"的争论

Levinas subverts the traditional “ontology-epistemology,” and creates a “realm of difference,” the realm of “value,” “ethic,” and “religion,” maintaining that ethics is real metaphysics. According to him, it is not that “being” contains the “other” but the other way round. In this way, the issues of ethics are promoted greatly in the realm of philosophy. Nonetheless, he does not intend to deny “ontology” completely, but reversed the relationship between “ontology (theory of truth)” and “ethics (axiology),” placing the former under the “constraint” of the latter. Different from general empirical science, philosophy focuses more on issues irrelevant to ordinary empirical objects; it does have “objects,” though. More often than not, the issues of philosophy cannot be conceptualized into “propositions”; nevertheless, it absolutely has its “theme.” As a discipline, philosophy continuously takes “being” as its “theme” and “object” of thinking. The point is that this “being” should not be understood as an “object” completely. Rather, it is still a “theme-subject.” In addition to an “object,” “being” also manifests itself in an “attribute” and a kind of “meaning” as well. In a word, it is the temporal, historical, and free “being” rather than “various beings” that is the “theme-subject” of philosophy. Translated by Zhang Lin from Wen Shi Zhe 文史哲 (Journal of Literature, History and Philosophy), 2007, (1): 61–70     

"气"概念几个层次意义的分殊

In Chinese philosophy, although the concept of “qi” has numerous meanings, it is not completely without order or chaotic. Generally speaking, “qi” has several different levels of meanings, such as in philosophy, physics, physiology, psychology, ethics, and so on. On the philosophical level, “qi” is similar to “air,” and it is essentially similar to the “matter-energy” or “field” in physics, which refers to the origin or an element of all things in the world. It is from this point that the meanings of “qi” in physiology, psychology, ethics as well as aesthetics are derived. This paper analyzes the meanings of “qi” on five levels and seeks to clarify misunderstandings about “qi,” such as its alleged pan-vitalistic, conscious and pan-ethical characters. Translated by Yan Xin from Zhexue Yanjiu 哲学研究 (Philosophical Studies), 2006, (9): 34–41     

Semiotics of Identity: Politics and Education

In this text I concentrate on semiotic aspects of the theory of political identity in the work of Ernesto Laclau, and especially on the connection between metaphors, metonymies, catachreses and synecdoches. Those tropes are of ontological status, and therefore they are of key importance in understanding the discursive “production” of identity in political and educational practices. I use the conceptions of both Laclau and Eco to elucidate the operation of this structure, and illustrate it with an example of the emergence of the “Solidarność” movement in Poland, expanding its analysis provided by Laclau. I focus on the moment when one of particular demands assumes the representation of totality, which, in Laclau, is left to “circumstantial” determination. This moment inspires several questions and needs to be given special attention if Laclau’s theory is to be used in theory of education. It is so because theory of education cannot remain on the level of the ontological (which is the core of Laclau’s achievement), but has to theorize “non-ontological” dimensions as well, that is the ontic (i.e. “content” of education), the deontic (duty, obligation, and the normative in general), as well as what I call the deontological—the very relation between “what there is” and “what there is not” (including that which should be) as the locus of education.     

Volenti goes to Market*

If free markets consist in nothing more than “capitalist acts between consenting adults,” and if in the old legal maxim “volenti non fit injuria,” then it seems to follow that free markets do no wrongs. But that defense of free markets wrenches the “volenti” maxim out of context. In common law adjudication of disputes between two parties, it is perfectly appropriate to cast standards of “volenti” narrowly, and largely ignore “duress via third parties” (wrongs done to or by others who are not themselves party to the action). In economic markets, of course, those third-party effects are rife. But we want them to be rectified systematically, not piecemeal through particular cases between particular parties that happen to come to court. That is the proper province of political philosophers and system-designers, in critiquing and constraining the operation of the market. * I thank Peter Cane for much good advice, and exonerate him from any blame for the use I have made of it.     

Testing Structural Models of DSM-IV Symptoms of Common Forms of Child and Adolescent Psychopathology

Confirmatory factor analyses were conducted of Diagnostic and Statistical Manual of Mental Disorders, Fourth Edition (DSM-IV) symptoms of common mental disorders derived from structured interviews of a representative sample of 4,049 twin children and adolescents and their adult caretakers. A dimensional model based on the assignment of symptoms to syndromes in DSM-IV fit better than alternative models, but some dimensions were highly correlated. Modest sex and age differences in factor loadings and correlations were found that suggest that the dimensions of psychopathology are stable across sex and age, but slightly more differentiated at older ages and in males. The dimensions of symptoms were found to be hierarchically organized within higher-order “externalizing” and “internalizing” dimensions, which accounted for much of their variance. Major depression and generalized anxiety disorder were substantially correlated with both the “externalizing” dimension and the “internalizing” dimension, however, suggesting the need to reconceptualize the nature of these higher-order dimensions.     

"以生言性"的传统与孟子性善论

This article analyses the tradition of “articulating xing in terms of sheng” and related other expressions, and also examines the debate between Mencius and Gaozi concerning “xing is known by sheng.” It claims that while Mencius’ “human nature is good” discourse is influenced by the interpretive tradition of “articulating xing in terms of sheng”, Mencius also transcends and develops this tradition. Therefore it is only when Mencius’ views about the goodness of human nature are understood in the context of this interpretive tradition that his ideas can be fully understood. Utilizing this framework, the Confucian understanding of rights is then explored. Translated by Andrew Lambert from Zhexue yanjiu 哲学研究 (Philosophical Researches), 2007, (7): 36–42     

Some philosophical thoughts on the nature of technology

Much of the effort put into discovering or defining the nature of technology has been along “party lines,” for example, either favoring technology or not. Although there is a clear divergence in the stand that various authors take with respect to this topic, I believe they share a common assumption, namely, that there is such a thing as “the essence” or “nature” of technology. My claim in this paper is that the broad use to which we put the term “technology” is better understood on the model of “family resemblance,” a model put forward by Ludwig Wittgenstein, than it is on models that utilize the notion of “essence” or “nature.” Not only does the family resemblance model serve us better in understanding the wide variety of uses of the term, but it also helps to ameliorate the antipathy between the parties that their discussions often invoke.     

论"回到马克思"现象

From the point of view of the development of Chinese Marxist philosophy, this paper comprehensively analyzes the current phenomenon of “Return to Marx” by pointing out: (1) the phenomenon of “Return to Marx” meets the need to reconstruct ideology during the time of social change in China and it is a theoretical manifestation of the shift from planned economy to market economy in China; (2) the phenomenon of “Return to Marx” embodies the academic path of the past ten years of Chinese Marxist philosophy; (3) the phenomenon of “Return to Marx” places too much emphasis on logic while too little emphasis on history. This understanding, the epistemological root of “Return to Marx”, has caused the negative effect and is also worth our attention and further study. Translated by Zhao Bi from Xuexi Yu Tansuo 学习与探索 (Study & Exploration), 2004, (5): 1–5     

Reproduction,familiarity, love,and humaneness: How did confucius reveal “humaneness”?

This article draws out the subtle connections among the various sorts of categories—“sheng 生 (reproduction),” “qin 亲 (familiarity),” “ai 爱 (love),” and “ren 仁 (humaneness)”—focusing on the following: Confucius found the original significance of “reproduction” to be sympathy between males and females, and upon further study he found it extended to the.affinity of blood relations, namely “familiarity.” From “familiarity” he came to understand “love” that one generates and has for people and things beyond one’s blood relations, in other words, the empathic heart or the feeling of empathy itself. From here he anticipated rende 仁德 (the humane and virtuous) level of “fan’ai zhong 泛爱众 (universal love for all people)” or “fan’ai wanwu 泛爱万物 (universal love for all creatures).” The article further makes the point that in order to meet the conditions for the perfection of “humaneness” which has neither any excesses nor any deficiencies, Confucius ultimately developed a means, that is, “the golden mean,” which indicates that his ancient understanding of life and growth produced in Confucius a profound shift in the focus of human concern from “ming 命 (fate)” to “Dao 道 (the Way).”