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.     

The role of distress tolerance in the relationship between depressive symptoms and problematic alcohol use

Empirical evidence and theory implicate the role of distress tolerance in the relationship between negative affect and alcohol use. However, limited research has been conducted to explore these relationships. As such, the purpose of this study was to examine whether distress tolerance moderates the relationship between current depressive symptoms and problematic alcohol use in a community sample of adults. Participants included 150 adults, primarily female, recruited from the local community. Problematic alcohol use was measured using the Alcohol Use Disorders Identification Test (AUDIT) total score, which is a composite measure of harmful and hazardous patterns of alcohol use and several current alcohol dependence symptoms. Distress tolerance was measured using a computerized behavioral distress tolerance task, the Computerized Paced Auditory Serial Addition Task (PASAT-C). Tobit regression analyses indicated a significant interaction between distress tolerance and depressive symptoms in predicting alcohol problems, such that depressive symptoms were significantly associated with problematic alcohol use among adults with low, but not high, distress tolerance. Thus, alcohol use interventions with a focus on distress tolerance skills in the context of depressive symptoms may be particularly effective. (PsycINFO Database Record (c) 2012 APA, all rights reserved).     

Examining the impact of acculturative stress on body image disturbance among Hispanic college students

This study investigated the impact of acculturative stress on psychological well-being and body image disturbance in a sample of female and male Hispanic individuals. The unique protective effects of differing social support sources, including family and peer support, were examined against acculturative stress and body image disturbance. A total of 399 participants of Hispanic origin were recruited from Texas Tech University in West Texas. Students completed a battery of measures of acculturative stress and internalization of the thin ideal, as well as perceived social support. Hierarchical regression analyses indicated that acculturative stress is a significant positive predictor of body image disturbance among Hispanic college students. Thin ideal internalization was found to mediate this relationship such that acculturative stress was associated with heightened body image disturbance through its impact on thin ideal internalization. Social support significantly reduced acculturative stress as well as body image disturbance but did not moderate the relation between these 2 factors. Results highlight the importance of considering acculturative stress as a strong predictor of body image disturbance among college students of Hispanic origin. The mechanisms of influence of acculturative stress on body image disturbance are discussed in relation to thin ideal internalization. The protective role of social support on these negative psychological outcomes is also clarified. This study is the first to examine these issues in a sample of female and male Hispanic college students and provides avenues for clinical interventions and future trials with diverse populations.     

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.     

Movin’ on up: higher-level requirements and inferential justification

Does inferential justification require the subject to be aware that her premises support her conclusion? Externalists tend to answer “no” and internalists tend to answer “yes”. In fact, internalists often hold the strong higher-level requirement that an argument justifies its conclusion only if the subject justifiably believes that her premises support her conclusion. I argue for a middle ground. Against most externalists, I argue that inferential justification requires that one be aware that her premises support her conclusion. Against many internalists, I argue that this higher-level awareness needn’t be doxastic or justified. I also argue that the required higher-level awareness needn’t be caused in some appropriate way, e.g. by a reliable or properly functioning faculty. I suspect that this weaker higher-level requirement is overlooked because, at first glance, it seems absurd to allow nondoxastic, unjustified, and unreliably-caused higher-level awareness to contribute to inferential justification. One of the central goals of this paper is to explain how such weak awareness can make an essential contribution to inferential justification.     

Mentalist evidentialism vindicated (and a super-blooper epistemic design problem for proper function justification)

Michael Bergmann seeks to motivate his externalist, proper function theory of epistemic justification by providing three objections to the mentalism and mentalist evidentialism characteristic of nonexternalists such as Richard Feldman and Earl Conee. Bergmann argues that (i) mentalism is committed to the false thesis that justification depends on mental states; (ii) mentalism is committed to the false thesis that the epistemic fittingness of an epistemic input to a belief-forming process must be due to an essential feature of that input, and, relatedly, that mentalist evidentialism is committed to the false thesis that the epistemic fittingness of doxastic response B to evidence E is an essential property of B–E; and (iii) mentalist evidentialism is “unmotivated”. I object to each argument. The argument for (i) begs the question. The argument for (ii) suffers from the fact that mentalist evidentialists are not committed to the consequences claimed for them; nevertheless, I show that there is, in the neighborhood, a substantive dispute concerning the nature of doxastic epistemic fittingness. That dispute involves what I call “Necessary Fittingness”, the view that, necessarily, exactly one (at most) doxastic attitude (belief, or disbelief, or suspension of judgment) toward a proposition is epistemically fitting with respect to a person’s total evidence at any time. Reflection on my super-blooper epistemic design counterexamples to Bergmann’s proper function theory reveals both the plausibility of Necessary Fittingness and a good reason to deny (iii). Mentalist evidentialism is thus vindicated against the objections.