Physico-mathematics and the search for causes in Descartes’ optics—1619–1637

One of the chief concerns of the young Descartes was with what he, and others, termed “physico-mathematics”. This signalled a questioning of the Scholastic Aristotelian view of the mixed mathematical sciences as subordinate to natural philosophy, non explanatory, and merely instrumental. Somehow, the mixed mathematical disciplines were now to become intimately related to natural philosophical issues of matter and cause. That is, they were to become more ’physicalised’, more closely intertwined with natural philosophising, regardless of which species of natural philosophy one advocated. A curious, short-lived yet portentous epistemological conceit lay at the core of Descartes’ physico-mathematics—the belief that solid geometrical results in the mixed mathematical sciences literally offered windows into the realm of natural philosophical causation—that in such cases one could literally “see the causes”. Optics took pride of place within Descartes’ physico-mathematics project, because he believed it offered unique possibilities for the successful vision of causes. This paper traces Descartes’ early physico-mathematical program in optics, its origins, pitfalls and its successes, which were crucial in providing Descartes resources for his later work in systematic natural philosophy. It explores how Descartes exploited his discovery of the law of refraction of light—an achievement well within the bounds of traditional mixed mathematical optics—in order to derive—in the manner of physico-mathematics—causal knowledge about light, and indeed insight about the principles of a “dynamics” that would provide the laws of corpuscular motion and tendency to motion in his natural philosophical system.     

Bridging a yawning chasm: EEG investigations into the debate concerning the role of the human mirror neuron system in contagious yawning

Ongoing debate in the literature concerns whether there is a link between contagious yawning and the human mirror neuron system (hMNS). One way of examining this issue is with the use of the electroencephalogram (EEG) to measure changes in mu activation during the observation of yawns. Mu oscillations are seen in the alpha bandwidth of the EEG (8–12 Hz) over sensorimotor areas. Previous work has shown that mu suppression is a useful index of hMNS activation and is sensitive to individual differences in empathy. In two experiments, we presented participants with videos of either people yawning or control stimuli. We found greater mu suppression for yawns than for controls over right motor and premotor areas, particularly for those scoring higher on traits of empathy. In a third experiment, auditory recordings of yawns were compared against electronically scrambled versions of the same yawns. We observed greater mu suppression for yawns than for the controls over right lateral premotor areas. Again, these findings were driven by those scoring highly on empathy. The results from these experiments support the notion that the hMNS is involved in contagious yawning, emphasise the link between contagious yawning and empathy, and stress the importance of good control stimuli.     

Effects of cage mesh on pointing: hand shapes in chimpanzees (<Emphasis Type="Italic">Pan troglodytes</Emphasis>)

It has been speculated that cage mesh exerts a shaping influence on reaching behavior by captive apes, which is then misconstrued as pointing by human observers. Although this notion is clearly falsified by the pointing of captive language-trained apes—who point in the absence of intervening cage mesh—nevertheless, the degree to which cage mesh might influence pointing hand shapes by captive great apes in other housing environments remains relatively unexplored. We examined 259 pointing gestures displayed in archival footage from over 18 h of observation by three nonlanguage-trained chimpanzees housed at a biomedical research center. We coded points in relation to how close to the boundaries of the diamond-shaped cage mesh their points were displayed. We found that points with the whole hand were significantly more likely to be displayed away from the mesh boundaries, relative to points with the index finger or other single-digit points. However, points of each hand shape were displayed at each location, demonstrating that these physical parameters do not fully account for the number of fingers extended while pointing by chimpanzees.     

Biblical Literalism: A Test of the Compensatory Schema Hypothesis Among Anglicans in England

The compensatory schema hypothesis (Hoffmann and Bartkowski, Soc Forces 86:1245–1272, 2008) has been used to explain why women seem to have higher levels of biblical literalism than men in some Christian denominations. Based on social structuration and gender theories, it proposes that biblical literalism is a key social schema in some denominations that deny women access to institutional power. Women compensate for the lack of access to institutional social resources (leadership) by stressing the accepted schema (literalism) more strongly than men. The theory was tested using two samples from the Church of England, one lay (N = 394) and one ordained (N = 1,052). Laywomen were more literal than laymen among evangelicals and Anglo-catholics, where opposition to women’s ordination is highest, but in both cases the difference was largely explained by differences in education levels between the sexes. Clergywomen, with access to leadership resources, were less literal than clergymen in both Anglo-catholic and evangelical traditions. The results offer rather weak support for the compensatory schema hypothesis, and alternative explanations of the findings are discussed.     

Kepler’s optics without hypotheses

This paper argues that Kepler considered his work in optics as part of natural philosophy and that, consequently, he aimed at change within natural philosophy. Back-to-back with John Schuster’s claim that Descartes’ optics should be considered as a natural philosophical appropriation of innovative results in the tradition of practical and mixed mathematics the central claim of my paper is that Kepler’s theory of optical imagery, developed in his Paralipomena ad Vitellionem (1604), was the result of a move similar to Descartes’ by Kepler. My argument consists of three parts. First, Kepler borrowed a geometrical model and experiment of optical imagery from the mélange of mixed and practical mathematics provided in the works of the sixteenth-century mathematicians Ettore Ausonio and Giovanni Battista Della Porta. Second, Kepler criticized the Aristotelian theory of light and he developed his own alternative metaphysics. Third, Kepler used his natural philosophical assumptions about the nature of light to re-interpret the model of image formation taken from Della Porta’s work. Taken together, I portray Kepler’s theory of optical imagery as a natural philosophical appropriation of an innovative model of image formation developed in a sixteenth-century practical and mixed mathematical tradition which was not interested in questioning philosophical assumptions on the nature of light.     

Midlife Sexuality Among Thai Adults: Adjustment to Aging in the Thai Family Context

The objective of the study is to assess views of age related changes in sexual behavior among married Thai adults age 53–57. Results are viewed in the context of life course theory. In-depth interviews were conducted with 44 Thai adults in Bangkok and the four regions of Thailand. Topics covered include changing sexual behavior with age, adjustment to this change, gender differences in behavior, attitudes toward commercial sex and other non-marital sexual partners, and condom use. Most respondents were aware of this change and saw a decrease in sexual activity and desire more often among women compared to men. At the same time, many respondents viewed sexuality as important to a marriage. Some respondents accepted the decrease in sexual activity and focused more on work, family and temple activities. Thai Buddhism was seen as an important resource for people who were dealing with changes due to aging. Other persons turned to other partners including both commercial and non-commercial partners. The influence of the HIV epidemic that began in the 1990s was seen in concerns about disease transmission with extramarital partners and consequent attitudes toward condom use. The acceptability of extramarital partners in the family and community ranged from acceptance to strong disapproval of extramarital relationships.     

Rethinking fideism through the lens of Wittgenstein’s engineering outlook

Careful readers of Wittgenstein tend to overlook the significance his engineering education had for his philosophy; this despite Georg von Wright’s stern admonition that “the two most important facts to remember about Wittgenstein were, firstly, that he was Viennese, and, secondly, that he was an engineer.” Such oversight is particularly tempting for those of us who come to philosophy late, having first been schooled in math and science, because our education tricks us into thinking we understand engineering by extension. But we do not. I will illustrate this common tendency to misread Wittgenstein by examining three engineering concepts that have little significance for science but played important roles in Wittgenstein’s philosophical thinking. These are: method of projection, dynamical similarity, and satisfactoriness. The upshot of this analysis will be a strong challenge to the myth of his putative fideism because neither fideism nor its contrary simply would have occurred to Wittgensteinthe-engineer.     

D. Z. Phillips’ contemplations on religion and literature

This paper critically discusses D. Z. Phillips’ use of literary works as a resource for philosophical reflection on religion. Beginning by noting Phillips’ suggestion, made in relation to Waiting for Godot, that the possibilities of meaning that we see in a literary work can reveal something of our own religious sensibility, I then proceed to show what we learn about Phillips from his readings of certain works by Larkin, Tennyson, and Wharton. Through exploring alternative possible readings, I argue that, although Phillips’ discussions are of considerable philosophical interest, they undermine his claim to be deploying a purely contemplative hermeneutical method.     

Three Models of Clergy Systems: Analysis of Couple Processes and Spiritual Meaning

This study explores how parts of the clergy system interact in response to congregational and familial demands. Qualitative analysis of semi-structured interviews with twenty-four clergy and their spouses identified three clergy system models based on the spiritual meaning and relational dynamics between the clergy, their spouses, and the congregations: The living sacrifice model emphasizes service to the congregation at the expense of personal and familial needs; the faithful spouse and parent model focuses on family needs over the congregation and practices several disciplines to maintain such a focus; and the peacemaker model seeks as much as possible to satisfy their congregation and their family by intentionally juggling their demands. Results illustrate how relational processes and spiritual meaning contribute to how clergy systems respond to systemic demands and pressures.     

The Interprofessional Collaborative Practice: Clergypersons and Mental Health Professionals

The purpose of this study is to examine the relationships among variables identified in research literature as obstacles and benefits to interprofessional collaboration-- academic education, interprofessional education, teamwork and communication skills, and trust---as it relates to the participation of clergypersons in interprofessional collaborative practice. The sample consisted of ordained Christian clergypersons in Florida who voluntarily completed a survey questionnaire. Standard and stepwise multiple regression was applied to analyze the data. The model accounts for 25% of the variation of interprofessional collaborative practice. Results also revealed that the education variables explained significantly 20% of the variance of interprofessional collaborative practice.