Contra Tooley: divine foreknowledge is possible

International Journal for Philosophy of Religion - Michael Tooley’s latest argument against the possibility of divine foreknowledge trades on the idea that, whichever theory of time is true,...     

Laboratory Safety and Nanotechnology Workers: an Analysis of Current Guidelines in the USA

Although some regulatory frameworks for the occupational health and safety of nanotechnology workers have been developed, worker safety and health issues in these laboratory environments have received less attention than many other areas of nanotechnology regulation. In addition, workers in nanotechnology labs are likely to face unknown risks and hazards because few of the guidelines and rules for worker safety are mandatory. In this article, we provide an overview of the current health and safety guidelines for nanotechnology laboratory workers by exploring guidelines from different organizations, including the Department of Energy Nanoscale Science Research Centers (DOE-NSRC), Massachusetts Institute of Technology (MIT), the National Institutes of Health (NIH), the National Institute for Occupational Safety and Health (NIOSH), the Occupational Safety and Health Administration (OSHA), Texas A&M University (TAMU), and University of Massachusetts-Lowell (UML). After discussing these current guidelines, we apply an ethical framework to each set of guidelines to explore any gaps that might exist in them. By conducting this gap analysis, we are able to highlight some of the weaknesses that might be important for future policy development in this area. We conclude by outlining how future guidelines might address some of these gaps, specifically the issue of workers’ participation in the process of establishing safety measures and the development and enforcement of more unified (and mandatory) guidelines.     

Angry and aggressive behavior across three generations: a prospective,longitudinal study of parents and children

This investigation examined intergenerational continuities in both angry, aggressive parenting and also the angry, aggressive behavior of children and adolescents. Data from 75 G2 youth (26 men, 49 women, M = 22-years old), their mothers (G1), and their G3 children (47 boys, 28 girls, M = 2.4-years old) were included in the analyses. The prospective, longitudinal design of the study, which included observational and multiinformant measures, overcame many of the methodological limitations found in much of the earlier research on intergenerational transmission. The results demonstrated a direct connection between observed G1 aggressive parenting and observed G2 aggressive parenting from 5 to 7 years later. G2 aggressive behavior as an adolescent and G3 aggressive behavior as a child were related to parenting behavior but not directly to one another. The results were consistent with a social learning perspective on intergenerational continuities in angry and aggressive behaviors.     

IX—On Being Bored Out of Your Mind

The contemporary philosophical debate over practical reasoning—over how one ought to figure out what to do—has been almost entirely focused on whether there is more to it than means-ends reasoning. But a prior and very difficult question has to do with why instrumental deliberation is so important an aspect of our cognitive life (regardless of whether there is anything else). I consider an answer broached by Harry Frankfurt, that having ends is the alternative to being literally bored out of one's mind, and adapt an argument from John Stuart Mill's political and psychological writings to show what more there is to not being bored than just having something to aim for.     

Of Alchemy and Authenticity: Teaching About Daoism Today

Abstract. The authors discuss the complexities and responsibilities of teaching about Daoism in contemporary North American colleges and universities. Expanding and revising the findings of Kirkland (1998) , they argue that enough has changed in educational and cultural contexts to warrant new strategies for teaching about Daoism. Textbooks are now available that offer more accurate and responsible presentations of Daoist history, and this enables a richer appreciation of Daoist culture and religion, and its significance within broader areas of Chinese culture such as art, politics, and science. On the other hand, students have a far greater possibility of interacting outside the classroom with North Americans of Chinese and European background who claim affiliation to the Daoist tradition especially through techniques of moving meditation such as Qigong and internal alchemy. This situation poses challenges in the classroom concerning claims of authenticity, tradition, and representation. Rather than shying away from these contemporary North American cultural forms, the authors argue that the skilled teacher can use these interactions to facilitate a deeper inquiry into questions of authenticity and tradition. Moreover, the authors discuss the use of an interactive website designed specifically to assist in reflecting on these issues in the classroom.     

The nature of intuitive justification

In this paper I articulate and defend a view that I call phenomenal dogmatism about intuitive justification. It is dogmatic because it includes the thesis: if it intuitively seems to you that p, then you thereby have some prima facie justification for believing that p. It is phenomenalist because it includes the thesis: intuitions justify us in believing their contents in virtue of their phenomenology—and in particular their presentational phenomenology. I explore the nature of presentational phenomenology as it occurs perception, and I make a case for thinking that it is present in a wide variety of logical, mathematical, and philosophical intuitions.