Determination of the number of independent parameters of a score matrix from the examination of rank orders

Two ordinal consequences are drawn from the linear multiple-factor analysis model. First, the numberR(s, d) of distinct ways in whichs subjects can be ranked by linear functions ofd factors is limited by the recursive expressionR(s, d)=R(s?1,d)+(s?1)R(s?1,d?1). Second, every setS ofd+2 subjects can be separated into two subsetsS* andS ? S* such that no linear function ofd variables can rank allS* over allS ? S*, and vice versa. When these results are applied to the hypothetical data of Thurstone's “box problem,” three independent parameters are found. Relations to Thurstone's suggestion for a non-correlational factor analysis are discussed.     

Psychiatry,Cultural Competency,and the Care of Ultra-Orthodox Jews: Achieving Secular and Theocentric Convergence Through Introspection

Several socio-cultural factors complicate mental health care in the ultra-Orthodox Jewish population. These include societal stigma, fear of the influence of secular ideas, the need for rabbinic approval of the method and provider, and the notion that excessive concern with the self is counter-productive to religious growth. Little is known about how the religious beliefs of this population might be employed in therapeutic contexts. One potential point of convergence is the Jewish philosophical tradition of introspection as a means toward personal, interpersonal, and spiritual growth. We reviewed Jewish religious-philosophical writings on introspection from antiquity (the Babylonian Talmud) to the Middle Ages (Duties of the Heart), the eighteenth century (Path of the Just), the early Hasidic movement (the Tanya), and modernity (Alei Shur, Halakhic Man). Analysis of these texts indicates that: (1) introspection can be a religiously acceptable reaction to existential distress; (2) introspection might promote alignment of religious beliefs with emotions, intellect and behavior; (3) some religious philosophers were concerned about the demotivating effects of excessive introspection and self-critique on religious devotion and emotional well-being; (4) certain religious forms of introspection are remarkably analogous to modern methods of psychiatry and psychology, particularly psychodynamic psychotherapy and cognitive-behavioral therapy. We conclude that homology between religious philosophy of emotion and secular methods of psychiatry and psychotherapy may inform the choice and method of mental health care, foster the therapist-patient relationship, and thereby enable therapeutic convergence.     

Beyond the leftward limit of the perceptual span: Parafoveal processing to the left of fixation in Chinese reading

During reading, Chinese readers have been found to obtain useful visual information from one character to the left to three characters to the right of fixation. The perceptual span is asymmetrical, and its leftward extent seems to be limited compared with the rightward extent. We conducted an experiment to investigate whether Chinese readers could process written information beyond the leftward extent of the perceptual span. We did this by using a variation of the gaze-contingent display change paradigm (Rayner, Cognitive Psychology, 81, 65–81, 1975) in order to manipulate the parafoveal “postview” that was available to the left of where readers were fixating. Each sentence contained an invisible boundary. Once the readers’ eyes crossed the boundary, all of the characters to the left of the boundary except for one, two, or three characters directly to the left of the boundary were replaced with visually similar characters. The change lasted for only one single fixation, resulting in four different “postview” conditions including a control condition (n ? 1, n ? 2, n ? 3, control). The results showed that, compared with the control condition, there were more regressions to the display change area immediately after readers’ eyes crossed the boundary in the n ? 1, n ? 2, and n ? 3 conditions, demonstrating that readers can acquire information from the three characters to the left of fixation at least.     

<Emphasis Type="Italic">What is ?Curriculum Theorizing</Emphasis>: for a People Yet to Come

What is ?Curriculum Theory articulates the problematic of difference, diversity, and multiplicity in contemporary curriculum thought. More specifically, this essay argues that the conceptualization of difference that dominates the contemporary curriculum landscape is inadequate to either the task of ontological experimentation or the creation of non-representational ways for thinking a life. Despite the ostensible radicality ascribed to the curricular ideas of difference and multiplicity, What is ?Curriculum Theory argues that these ideas remain wed to an structural or identitarian logic that derives difference from the a priori conditions of the possible. Further, this essay argues that the orthodox conceptualization of difference in contemporary curriculum studies is complicit with the capitalist commitment to quantitative multiplicity, or rather, the proliferation of ‘multiple consumer choices’. Following this problematic, the task of this paper is oriented to the conceptualization of difference adequate to the creation of a people yet-to-come, or rather, a people for which no prior image exists. To accomplish this, What is ?Curriculum Theory draws upon Deleuze’s Bergsonism in order to advance a conceptualization of difference that breaks from modes of dialectical negation and contradiction particular to the tyranny of representational thinking. Articulating an image of difference that no longer accords to the possible, this essay composes a thought experiment conceptualizing a pedagogical life in a manner that explicates the transversal relationship between the actual (what is) and the virtual (what is not-yet).     

A Partial Defense of the Actual-Sequence Model of Freedom

Over the years, two models of freedom have emerged as competitors: the alternative-possibilities model (the “classical” approach to freedom, which understands freedom in terms of having access to alternative possibilities of action) and the actual-sequence model (the approach inspired by Harry G. Frankfurt’s rejection of the principle of alternative possibilities and the insights provided by the “Frankfurt-style” examples). This paper is a partial defense of the actual-sequence model. My defense relies on two strategies. The first strategy consists in de-emphasizing the role of examples in arguing for (or against) a model of freedom. Imagine that, as some people think, Frankfurt-style cases fail to undermine the alternative-possibilities model. What follows from this? Not much, I argue. In particular, I note that the counterparts of Frankfurt-style cases also fail to undermine the actual-sequence model (in fact, they do that in a more glaring and indisputable way). My second strategy of defense consists in revitalizing the original motivation for the actual-sequence model, by revamping it, isolating it from claims that do not fully capture the same idea, and arguing that it can be developed in a successful way.     

Competing Perspectives on Legal Decision Making in Early Modern Ashkenaz

The respective roles of jurists and judges in the decision-making process offers a valuable perspective on judicial practice and the delivery of justice in early modern Ashkenazic communities. This essay is concerned with differences in the approaches of poseqim (jurists) and dayanim (judges); it suggests that these distinctions were reflections of the institutional settings in which they worked, the size of their communities, and regional factors. Data unearthed from communal records and rabbinic responsa offer important evidence of disparities between the offices of early modern dayanim and poseqim, their distinct personae, and their respective views of how judicial rulings are decided. Moreover, these differences were related to the slow transition to fixed rabbinic-communal courts in western and central Europe that was a product of forces peculiar to the resettlement of Jews in the west, the deliberate development of communal traditions, and the role of the enlightened absolutist state. The impact of the growing recourse to non-Jewish courts, especially as it evinced differences between eastern and western/central European history and culture, was also a factor. Clearly, regional forces influenced the distinct legal efforts and perspectives of judges and jurists, as did the discrete functions they were assigned, their particular training, and the institutional standing of rabbinic courts. These differences became more glaring in the two centuries prior to the collapse of the ancien régime, as structural changes in western Ashkenazic communities contributed to a new Jewish legal culture.     

Family Exploration: The Contribution of Stability and Change Processes

Building upon the redefinition of exploration as a family process, this study analyses how the processes of family stability and change may favour exploration by members of multiple family relational contexts. Sixty non-clinical family triads (mother, father, child) participated in an experimental observational study and were video-recorded while playing in different interactive configurations. The children (37 females and 23 males) were 4–5 years old (M?=?55 months). The mothers’ ages ranged from 29 to 45 (M?=?38) and the fathers’ ages ranged from 29 to 46 (M?=?39). All the parents were employed and were living together. All participants were Caucasians of Italian nationality. Using the Triadic Interactions Analytical Procedure (TIAP), the family morphostatic processes and the family morphogenetic processes were analysed in relation to the family members’ exploration. Data analyses showed that family stability continual construction (morphostasis) and family change (morphogenesis) involve different interactive and relational dynamics (χ²(8)?=?13.84, p?>?.05; CFI?=?.97, TLI?=?.94, SRMR?=?.06), even if they are intertwined processes (p?<?.001). Both morphostatic and morphogenetic processes were correlated to the level of exploration showed by family members (respectively r?=?.32, p?<?.05, and r?=?.59, p?<?.001), even if the morphogenetic processes had a stronger relation with family exploration (z?=?1.85, p _one-tailed ?<?.05).     

Psychometric Properties of the Parenting Sense of Competence Scale in Treatment-Seeking Post-9/11 Veterans

Although evidence suggests deployment-related stress impacts parenting, few measures of parenting competency have been validated in returning post-9/11 veterans. As part of clinical care in a multidisciplinary clinic serving veterans and military families, 178 treatment-seeking OEF/OIF/OND veterans completed measures including the 16-item Parenting Sense of Competence Scale (PSOC), a widely-used measure of parental efficacy and satisfaction; the Family Assessment Device—general functioning subscale; and the depression, anxiety, and stress scale. Utilizing data from an IRB-approved de-identified data repository, we examined the psychometrics and factor structure of the PSOC. According to a proposed clinical cut-off, 10?% of our clinical sample of veterans exhibited low self-confidence in parenting. A confirmatory factor analysis of the 2-factor structure introducing correlated error terms between items 3 and 9, and between items 10 and 11, revealed to be a satisfactory fit to the data (Χ ² /df?=?1.57, RMSEA?=?0.056 [90?% CI 0.039–0.073]; CFI?=?0.928; TLI?=?0.914; SRMR?=?0.055). In addition, the PSOC exhibited good convergent validity with measures of parental distress (r?=??.22, p?<?0.01 with anxiety symptoms, and r?=??.33, p?<?.001 with depressive symptoms) and family functioning (r?=??.53, p?<?.0001), very good temporal stability (r?=?.81, p?<?.0.0001), and excellent internal consistency (α?=?.85). The PSOC exhibited satisfactory psychometric properties in treatment-seeking veterans and may be used by clinicians and researchers to assess parenting sense of competence, including satisfaction and sense of efficacy, in this population.     

The metaphysics of goodness in the ethics of Aristotle

Kraut (Against absolute goodness. Oxford University Press, Oxford, 2011) and other neo-Aristotelians have argued that there is no such thing as absolute goodness. They admit only good in a kind, e.g. a good sculptor, and good for something, e.g. good for fish. What is the view of Aristotle? Mostly limiting myself to the Nicomachean Ethics (NE), I argue that Aristotle is committed to things being absolutely good and also to a metaphysics of absolute goodness where there is a maximally best good that is the cause of the goodness of all other things in virtue of being their end. I begin (in Sect. 2) by suggesting that the notion of good as an end, which is present in the first lines of the NE, is not obviously accounted for by good in a kind or good for something. I then give evidence that good in a kind (in Sect. 3) and good for something (in Sect. 4) can explain neither certain distinctions drawn between virtues nor the determinacy ascribed to what is good “in itself.” I argue (in Sect. 5) contra Gotthelf (2012) that because several important arguments in the Nicomachean Ethics rely on comparative judgments of absolute value—e.g. “Man is the best of all animals”—Aristotle is committed to the existence of both absolute goodness and an absolutely best being. I focus (in Sect. 6) on one passage, Aristotle’s division of goods in NE I 12, which presupposes this metaphysical picture.     

Mindfulness Among Genetic Counselors Is Associated with Increased Empathy and Work Engagement and Decreased Burnout and Compassion Fatigue

Genetic counselors experience high rates of compassion fatigue and an elevated risk for burnout, both of which can negatively impact patient care and retention in the profession. In other healthcare professions, mindfulness training has been successfully used to address similar negative psychological sequelae and to bolster empathy, which is the foundation of our counseling work. We aimed to assess associations between mindfulness and key professional variables, including burnout, compassion fatigue, work engagement, and empathy. Data were collected via an anonymous, online survey that included validated measures of mindfulness and these key professional variables. The survey was completed by 441 genetic counselors involved in direct patient care. Half of the respondents (50.1%) reported engaging in yoga, meditation, and/or breathing exercises. Mindfulness was positively correlated with work engagement (r?=?0.24, p?<?0.001) and empathy (as measured through four subscales: perspective taking (r?=?0.15, p?=?0.002), empathic concern (r?=?0.11, p?=?0.03), fantasy (r?=???0.11, p?=?0.03) and personal distress (r?=???0.15, p?=?0.001)). Mindfulness was negatively correlated with compassion fatigue (r?=???0.48, p?<?0.001) and burnout (r?=???0.50, p?<?0.001). Given these findings, mindfulness training may be a valuable addition to graduate and continuing education for genetic counselors. The integration of mindfulness into the genetic counseling field will likely improve professional morale and well-being, while promoting workforce retention and bolstering the relational and counseling aspects of our clinical work.     

A Daily Process Approach to Depict Satisfaction with Life during the Menopausal Transition: Physical (In)activity,Symptoms, and Neuroticism

The main objectives of the present study were (1) to examine the between- and within-person association of physical (in)activity and satisfaction with life (SWL), and (2) to identify relevant top-down and bottom-up influences associated with daily well-being in menopausal women using a daily process approach. As part of a 21-day diary study, community-dwelling middle-aged women (N = 103; age range 40–60 years) wore an accelerometer for the objective assessment of physical activity and completed daily Internet surveys at the end of their day. Multilevel analyses indicated the between-person effects of physical activity on SWL were negligent but that on days when a woman was more physically active than her usual, she reported greater SWL (B = 12.01, p < .05). Sedentary behavior did not demonstrate a between- or within-person association with SWL. Women also experienced reduced SWL on days when greater symptom burden was reported (B = ?2.47, p < .05). Neuroticism also emerged as a top-down personality trait with a negative relation to SWL (B = ?1.47, p < .05). Higher levels of neuroticism predicted reduced daily life satisfaction particularly on days characterized by heightened symptom burden (B = ?0.26, p < .05). In this sample of midlife women, daily physical activity had a positive influence on SWL, whereas daily symptom burden and the personality trait of neuroticism had detrimental consequences on a woman’s daily well-being.     

Hillel and Confucius: The prescriptive formulation of the golden rule in the Jewish and Chinese Confucian ethical traditions

A prospective convert asked Hillel to teach him the entire Torahwhile standing on one foot. Hillel replied, “What is hateful to yourself, do not do to your fellow man. That isthe whole of Torah and the remainder is but commentary. Go and study it.” (Hillel:Shab. 31; emphasis added)Zigong: “Is there asingle word that can serve as a guide to conduct throughout one’s life?” Confucius said: “Perhaps the word ‘shu’, ‘reciprocity’: ‘Do not do to others what you would not want others to do to you’.” (Analects: 15.24; see alsoAnalects. 12 andZhongyong. 13.3; emphasis added)¹     

Prioritizing Parental Worry Associated with Duchenne Muscular Dystrophy Using Best-Worst Scaling

Duchenne muscular dystrophy (DMD) is a progressive, fatal pediatric disorder with significant burden on parents. Assessing disease impact can inform clinical interventions. Best-worst scaling (BWS) was used to elicit parental priorities among 16 short-term, DMD-related worries identified through community engagement. Respondents viewed 16 subsets of worries, identified using a balanced, incomplete block design, and identified the most and least worrying items. Priorities were assessed using best-worst scores (spanning +1 to ?1) representing the relative number of times items were endorsed as most and least worrying. Independent-sample t-tests compared prioritization of parents with ambulatory and non-ambulatory children. Participants (n?=?119) most prioritized worries about weakness progression (BW score?=?0.64) and getting the right care over time (BW?=?0.25). Compared to parents of non-ambulatory children, parents of ambulatory children more highly prioritized missing treatments (BW?=?0.31 vs. 0.13, p?<?0.001) and being a good enough parent (BW?=?0.06 vs. ?0.08, p?=?0.010), and less prioritized child feeling like a burden (BW?=??0.24 vs. ?0.07, p?<?0.001). Regardless of child’s disease stage, caregiver interventions should address the emotional impact of caring for a child with a progressive, fatal disease. We demonstrate an accessible, clinically-relevant approach to prioritize disease impact using BWS, which offers an alternative to the use of traditional rating/ranking scales.     

Grounding and the explanatory role of generalizations

According to Hempel’s (Aspects of scientific explanation and other essays. The Free Press, New York, 1965) influential theory of explanation, explaining why some a is G consists in showing that the truth that a is G follows from a law-like generalization to the effect that all Fs are G together with the initial condition that a is F. While Hempel’s overall account is now widely considered to be deeply flawed, the idea that some generalizations play the explanatory role that the account predicts is still often endorsed by contemporary philosophers of science. This idea, however, conflicts with widely shared views in metaphysics according to which the generalization that all Fs are G is partially explained by the fact that a is G. I discuss two solutions to this conflict that have been proposed recently, argue that they are unsatisfactory, and offer an alternative.     

Closure,Contrast, and Answer

How should the contrastivist formulate closure? That is, given that knowledge is a ternary contrastive state Kspq (s knows that p rather than q), how does this state extend under entailment? In what follows, I will identify adequacy conditions for closure, criticize the extant invariantist and contextualist closure schemas, and provide a contrastive schema based on the idea of extending answers. I will conclude that only the contrastivist can adequately formulate closure.     

Reasoning defeasibly about probabilities

In concrete applications of probability, statistical investigation gives us knowledge of some probabilities, but we generally want to know many others that are not directly revealed by our data. For instance, we may know prob(P/Q) (the probability of P given Q) and prob(P/R), but what we really want is prob(P/Q&;R), and we may not have the data required to assess that directly. The probability calculus is of no help here. Given prob(P/Q) and prob(P/R), it is consistent with the probability calculus for prob(P/Q&;R) to have any value between 0 and 1. Is there any way to make a reasonable estimate of the value of prob(P/Q&;R)? A related problem occurs when probability practitioners adopt undefended assumptions of statistical independence simply on the basis of not seeing any connection between two propositions. This is common practice, but its justification has eluded probability theorists, and researchers are typically apologetic about making such assumptions. Is there any way to defend the practice? This paper shows that on a certain conception of probability—nomic probability—there are principles of “probable probabilities” that license inferences of the above sort. These are principles telling us that although certain inferences from probabilities to probabilities are not deductively valid, nevertheless the second-order probability of their yielding correct results is 1. This makes it defeasibly reasonable to make the inferences. Thus I argue that it is defeasibly reasonable to assume statistical independence when we have no information to the contrary. And I show that there is a function Y(r, s, a) such that if prob(P/Q) = r, prob(P/R) = s, and prob(P/U) = a (where U is our background knowledge) then it is defeasibly reasonable to expect that prob(P/Q&;R) = Y(r, s, a). Numerous other defeasible inferences are licensed by similar principles of probable probabilities. This has the potential to greatly enhance the usefulness of probabilities in practical application.     

The Concept of <Emphasis Type="Italic">Krisis</Emphasis> in Husserl’s <Emphasis Type="Italic">The Crisis of the European Sciences and Transcendental Phenomenology</Emphasis>

In The Crisis of the European Sciences and Transcendental Phenomenology, Husserl argues that the only way to respond to the scientific Krisis of which he speaks is with phenomenological reflections on the history, method, and task of philosophy. On the assumption that an accurate diagnosis of a malady is a necessary condition for an effective remedy, this paper aims to formulate a precise concept of the Krisis of the European sciences with which Husserl operates in this work. Thus it seeks an answer to the question: What exactly, according to Husserl, is “the ‘crisis’ [Krisis] of the European sciences”? There are two different tendencies in the literature on this question. According to the traditional interpretation, the Krisis of the European sciences lies not in the inadequacy of their scientificity but in the loss of their meaningfulness for life. According to an innovative suggestion, the Krisis lies not in the loss of their meaningfulness for life but in the inadequacy of their scientificity. These readings are mutually exclusive because each claims that the other misidentifies the Krisis as something that it is not. The argument of this paper, however, is that, given the many different senses of Krisis in The Crisis, an adequate understanding of the Krisis that Husserl identifies requires not a disjunctive but an inclusive approach. Therefore the paper proposes that Husserl’s Krisis of the European sciences is both a crisis of their scientificity and a crisis of their meaningfulness for life. The relevance of this result to Husserl’s philosophical and historical sense-investigations in The Crisis—as well as to the present critical situation of philosophy—is self-evident.     

Contextual-Hierarchical Reconstructions of the Strengthened Liar Problem

In this paper we shall introduce two types of contextual-hierarchical (from now on abbreviated by ‘ch’) approaches to the strengthened liar problem. These approaches, which we call the ‘standard’ and the ‘alternative’ ch-reconstructions of the strengthened liar problem, differ in their philosophical view regarding the nature of truth and the relation between the truth predicates T r ⁿ and T r ⁿ⁺¹ of different hierarchy-levels. The basic idea of the standard ch-reconstruction is that the T r ⁿ⁺¹-schema should hold for all sentences of \(\mathcal {L}^{n}\). In contrast, the alternative ch-reconstruction, for which we shall argue in section four, is motivated by the idea that T r ⁿ and T r ⁿ⁺¹ are coherent in the sense that the same sentences of \(\mathcal {L}^{n}\) should be true according to T r ⁿ and T r ⁿ⁺¹. We show that instances of the standard ch-reconstruction can be obtained by iterating Kripke’s strong Kleene jump operator. Furthermore, we will demonstrate how instances of the alternative ch-reconstruction can be obtained by a slight modification of the iterated axiom system KF and of the iterated strong Kleene jump operator.     

Substance concepts and personal identity

According to one argument for Animalism about personal identity, animal, but not person, is a Wigginsian substance concept—a concept that tells us what we are essentially. Person supposedly fails to be a substance concept because it is a functional concept that answers the question “what do we do?” without telling us what we are. Since person is not a substance concept, it cannot provide the criteria for our coming into or going out of existence; animal, on the other hand, can provide such criteria. This argument has been defended by Eric Olson, among others. I argue that this line of reasoning fails to show Animalism to be superior to the Psychological Approach, for the following two reasons: (1) human animal, animal, and organism are all functional concepts, and (2) the distinction between what something is and what it does is illegitimate on the reading that the argument needs.