Why Should Nanoscience Students be Taught to be Ethically Competent?

During the education of scientists at the university level the students become more and more specialized. The specialization of the students is a consequence of the scientific research becoming specialized as well. In the interdisciplinary field of nanoscience the importance of specialization is also emphasized throughout the education. Being an interdisciplinary field of study the specialization in this area is not focused on scientific disciplines, but on the different branches of the research. Historically ethics has not been a priority in science education, however, in recent years the importance of such teachings has been highly recognize especially in medicine, biotechnology and engineering. The rapid development, the many new and unknown areas and the highly specialized focus of nanotechnology suggest the importance of having ethically competent researchers. In this article the importance of ethical competence in nanoscience research is argued for by an example of a dilemma that could occur in a research project. The dilemma is analyzed using two different ethical views, generating two different choices for action. It is seen that the dilemma can have more than one solution and that ethical competence can help in justifying the choice of solution in a specific situation. Furthermore it is suggested that a way to reach this competence is through education in ethics incorporated into the nanoscience education curriculum.     

Effects of mindful eating training on delay and probability discounting for food and money in obese and healthy-weight individuals

Obese individuals tend to behave more impulsively than healthy weight individuals across a variety of measures, but it is unclear whether this pattern can be altered. The present study examined the effects of a mindful eating behavioral strategy on impulsive and risky choice patterns for hypothetical food and money. In Experiment 1, 304 participants completed computerized delay and probability discounting tasks for food-related and monetary outcomes. High percent body fat (PBF) predicted more impulsive choice for food, but not small-value money, replicating previous work. In Experiment 2, 102 randomly selected participants from Experiment 1 were assigned to participate in a 50-min workshop on mindful eating or to watch an educational video. They then completed the discounting tasks again. Participants who completed the mindful eating session showed more self-controlled and less risk-averse discounting patterns for food compared to baseline; those in the control condition discounted similarly to baseline rates. There were no changes in discounting for money for either group, suggesting stimulus specificity for food for the mindful eating condition.     

Freely Chosen Index Finger Tapping Frequency Is Increased in Repeated Bouts of Tapping

Healthy individuals (n = 40) performed index finger tapping at freely chosen frequency during repeated bouts and before and after near-maximal muscle action consisting of 3 intense flexions of the index finger metacarpal phalangeal joint. One experiment showed, unexpectedly, that a bout of tapping increased the tapping frequency in the subsequent bout. Thus, a cumulating increase of 8.2 ± 5.4% (p < .001) occurred across 4 bouts, which were all separated by 10 min rest periods. Follow-up experiments revealed that tapping frequency was still increased in consecutive bouts when rest periods were extended to 20 min. Besides, near-maximal muscle activation, followed by 5 min rest, did not affect the tapping frequency. In conclusion, freely chosen tapping frequency was increased in repeated bouts of tapping, which were separated by 10–20 min rest periods. The observed phenomenon is suggested to be termed repeated bout rate enhancement.     

Kierkegaard's accounts of faith: Their relative centrality

This article is an attempt to clarify the concept of apatheia as it appears in the Praktikos of Evagrius of Pontus. The condition (katastasis) of apatheia is central to the Evagrian understanding of the goal of monastic life, and the Praktikos is the treatise in the writings of Evagrius which deals most thoroughly with apatheia. The thesis of the article is that apatheia should be understood in terms of the Platonic distinction between stability and movement, and apatheia, thus, appears to be two different kinds of conditions, namely imperfect apatheia, related to the daily ascetic struggle of the monks against the demons and the thoughts, and perfect apatheia, related to the peaceful condition of undisturbed prayer, in which the mind contemplates the holy Trinity.     

Reasons for Randomness: A Solution to the Axiological Problem for Theists

Abstract

In this paper we bring to light several ways randomness—i.e., undetermined and unintended events—may contribute to our understanding of God's providence and personality. We begin by making clearer a certain problem that randomness has been thought to pose to theism. We then discuss recent criticisms of certain contemporary solutions to this problem that emphasize the value of an autonomous creation. From there, we propose a fresh way of understanding the value of a semi-autonomous creation that does not succumb to these recent critiques. Our end goal is to explore new reasons God might have to value randomness. In particular, we highlight two plausible, interrelated candidate values: (1) There are certain aesthetic properties that a partially random, self-forming creation enjoys; and (2) Such a creation grants God and creatures certain pleasures, such as wonder, anticipation, curiosity, surprise, and appreciation. In articulating our version of the autonomy defense, we position it within two opposing accounts of divine providence, specifically open theism and simple foreknowledge.     

Children’s Play with a Forest Diorama as a Window into Ecological Cognition

This study examined the play of 4-year-old children with a forest diorama that included toy representations of plants and animals. To examine the potential role of culture and expertise in diorama play, children from 3 samples participated: rural Native American, urban Native American, and urban non-Native American. Children’s playtime was divided into time segments, which were coded for types of actions and for types of talk. Children from all 3 samples actively engaged with the diorama in both realistic and imaginative play. Furthermore, children from all samples were sensitive to ecological relations. In addition, Native American children talked at least as much as the non-Native American children, a finding that challenges widespread characterizations of Native American children as less talkative and possessing smaller vocabularies. The most striking finding was that Native American children (both urban and rural) were more than twice as likely as non-Native American children to take the perspective of an animal in their play. These results demonstrate the value of dioramas for assessing young children’s biological cognition.     

A RANDOMNESS‐BASED THEODICY FOR EVOLUTIONARY EVILS

We develop and knit together several theodicies in order to find a more complete picture of why certain forms of (nonhuman) animal suffering might be permitted by a perfect being. We focus on an especially potent form of the problem of evil, which arises from considering why a perfectly good, wise, and powerful God might use evolutionary mechanisms that predictably result in so much animal suffering and loss of life. There are many existing theodicies on the market, and although they offer helpful resources, we combine and further develop several proposals to produce a composite theodicy that avoids certain shortcomings of the individual theodicies. An important element of our project is locating a role for randomness in cosmic and biological evolution. In particular, we show how randomness might enhance or enable certain goods, including everlasting goods, at the risk of temporary evils.