The Informational Fallacy in the Philosophy of Consciousness

This article argues that theories which regard the mind as merely a form of information processing are guilty of a fallacious conflation of the informational contents of consciousness with consciousness itself, with the consciousness of those contents. Such theories lie behind the thought that a consciousness could be transferred or uploaded onto a substrate other than the brain it initially occurred in. It is argued here that the ontology of information is that of a formal structure that can be instantiated in physical reality innumerable times, whereas the ontology of consciousness is that of an irreducibly singular subjective experience of being alive.     

INTRODUCTION TO THE SYMPOSIUM ON ARTIFICIAL INTELLIGENCE AND APOCALYPTICISM

This is an introduction to the Symposium on Artificial Intelligence and Apocalypticism, which resulted from a conference hosted by the Centre for the Critical Study of Apocalyptic and Millenarian Movements (CenSAMM) in Bedford, UK. The introduction provides a brief history of scholarly work in the intersections of apocalypticism and artificial intelligence and of the emergence of CenSAMM from a millenarian religious community, the Panacea Society. It concludes by pointing toward the contributions of the symposium's essays.     

How Palestinian students invoke the category “human” to challenge negative treatment and media representations

Dehumanisation of opponents in conflict has been shown to be a common and damaging feature in the media. What is not understood is how this dehumanisation is challenged, which is the novel contribution that this research will make. Drawing on focus groups (four focus groups each with four to six participants) conducted in the West Bank in 2015 that discussed media coverage of international conflict, this article demonstrates the ways in which young Palestinian participants attempt to rehumanize themselves in the context of the Israeli–Palestinian conflict. Discursive analysis demonstrates how this was achieved in a number of ways: categorising Palestinians as “human being”; by directly and explicitly challenging the suggestion that Palestinians are less than human; by drawing the enemy into the category “human”; and by embodying the “human.” These findings, the first to address the talk of young Palestinians about the reporting of violent conflicts around the world, demonstrate the importance of categorization and how, in this case, the specifics of the use of the (human) category work to rehumanize Palestinians in the face of (claims of) dehumanisation.     

The contributions of convergent thinking,divergent thinking,and schizotypy to solving insight and non-insight problems

The ability to generate diverse ideas (divergent thinking) is valuable in solving creative problems (e.g., insight problems); yet, however advantageous, this ability is insufficient to solve the problem alone and requires the ability to logically deduce an assessment of correctness of each solution (convergent thinking). Positive schizotypy may help isolate the aspects of divergent thinking prevalent in insight problem solving. Participants were presented with a measure of schizotypy (Oxford-Liverpool Inventory of Feelings and Experiences), divergent and convergent thinking tasks, insight problems, and non-insight problems. We found no evidence for a relationship between schizotypy and insight problem solving. Relationships between divergent thinking and insight problem solving were also surprisingly weak; however, measures of convergent thinking had a stronger relationship with problem solving. These results suggest that convergent thinking is more important than divergent thinking in problem solving.     

Parent Perspectives on Child Health and Wellbeing in Same-Sex Families: Heteronormative Conflict and Resilience Building

Measurable aspects of child health and wellbeing for children in same-sex parented families show that these children develop well, overall. Increasingly however, it is understood that stigma can have a negative impact on their health within a same sex family context. The aim of this study is to understand how child health in same-sex parented families is constructed by same-sex attracted parents and what this teaches us about the impact of stigma on child health in this context. Families from across Australia were sampled from a larger study of child health and wellbeing. We used family interviews, which took place between January and August 2013. Thematic analysis was used to identify themes. We report on the data from 11 parents with 10 children. Families presented stories of heteronormative conflict that arose from their position in society. Through family constructs, gender assumptions, discrimination and challenging interactions with institutions this heteronormative conflict had a significant influence on child health, sometimes through the generation of broader familial stress. Resilience building was used by parents to construct a positive environment for child health by combating the lack of understanding and discrimination seen at a societal level. Resilience that is developed to combat stigma provides significant benefits, particularly in a heteronormative world where traditional assumptions about families dominate. The anticipation of stigma, and heteronormative pressures, can stimulate same-sex attracted parents to prepare their children for potential negativity. This should be supported through appropriate school programs and considered political leadership.     

Partiality and distributive justice in African bioethics

African ethical theories tend to hold that moral agents ought to be partial, in the sense that they should favour members of their family or close community. This is considered an advantage over the impartiality of many Western moral theories, which are regarded as having counterintuitive implications, such as the idea that it is unethical to save a family member before a stranger. The partiality of African ethics is thought to be particularly valuable in the context of bioethics. Thaddeus Metz, in particular, argues that his African-derived theory best accounts for a number of plausible intuitions, such as the intuition that health care practitioners ought to be biased towards the patients for whom they are directly responsible. In this article, I claim that the plausible intuitions drawn on in favour of partiality can be satisfactorily explained on the basis of impartial moral theories. Moreover, I argue that blanket acceptance of partiality has problematic consequences for distributive justice in resource allocation in biomedical contexts. By contrast, impartial theories can justify plausible instances of partiality whilst avoiding the pitfalls of fully partial moral theories. Although this provides grounds for abandoning partiality in principle, I claim that this finding should not be seen as damaging to African medical ethics. Instead, it prompts investigation of underexplored possibilities of impartial African moral theories. To demonstrate the value of this direction, I sketch some novel and attractive conceptions that combine impartiality with elements of African ethics.     

Facial gender confirmation surgery—review of the literature and recommendations for Version 8 of the WPATH Standards of Care

Facial gender confirmation surgery (FGCS), also popularly known and referred to in the scientific literature as facial feminization surgery (FFS), was previously treated as a collection of aesthetic procedures complementing other aspects of gender-confirming surgery. Recent literature on quality-of-life outcomes following FGCS has supported the substantial impact these procedures have on overall well-being and reduction of psychosocial sequelae in patients. The World Professional Association for Transgender Health Standards of Care, Version 7 (WPATH SOC 7), did not deem FGCS a medical necessity. Based on these new studies, increasing evidence points to the need to include FGCS among medically necessary gender-confirming surgeries, though more-prospective studies are needed. Updates to the WPATH SOC 8 are proposed based on available quality of life studies.     

Sustained attention to a predictable,unengaging Go/No-Go task shows ongoing development between 6 and 11 years

Response time variability (RTV) is a useful measure of sustained attention; however, little is known about developmental changes in RTV at different temporal frequencies. Thirty-five 6-year-olds, 31 8-year-olds, and 37 10-year-olds completed the fixed-sequence Sustained Attention to Response Task on three occasions, six months apart. Fast Fourier Transform and ex-Gaussian analyses of response time (RT) data assessed momentary fluctuations in RT, gradual changes in RT, and very long responses, thought to reflect attentional control fluctuations, slow-shifting arousal, and infrequent lapses in attention, respectively. A half-by-half analysis measured within-occasion time-on-task effects. The 10-to 11-year-olds performed with less momentary fluctuations in RT, fewer long responses, and fewer commission and omission errors than the younger groups. This group performed well in the first half of the task but showed time-on-task effects on measures of momentary fluctuations in RT, very long responses, target sensitivity (d’), and commission errors. The 6- to 7-year-olds performed less well than the older groups, and showed time-on-task effects, on almost all measures. The 8- to- 9-year-olds mostly performed at an intermediate level compared with the other groups; however, this group performed with a similar level of momentary fluctuations in RT and very long responses as the 6- to 7-year-olds. These findings indicate that there is ongoing maturation of various aspects of sustained attention on a predictable task, with a period of relative stability in performance between 8 and 9 years of age.     

How Many Congregations Are There? Updating a Survey‐Based Estimate

Researchers have attempted to estimate the number of congregations in the United States using counts provided by denominations, existing media (newspapers, phone books, websites, etc.), and calculations using congregational surveys. Hadaway and Marler (2005) took the third approach, basing their estimate on the 1998 National Congregations Study (NCS), a representative sample of U.S. congregations, and select official denominational statistics. Since publishing their estimate of 331,000 congregations in 1998, two subsequent waves of the NCS have been conducted. Using the same approach, I estimate the number of congregations in 1998, 2006, and 2012. I conclude that congregations probably became more numerous, likely due to growth among nondenominational Protestants and the extraordinarily low death rate of congregations. But I also consider alternative interpretations of the data.