Finite automata and S−R models

Suppes (1969, Journal of Mathematical Psychology, 6) apparently proved that any finite automaton could be mimicked by the asymptotic behavior of a stimulussampling S?R model, broadly implying that cognitive theory could be reduced to S?R theory. Here it is shown that the finite automata used by Suppes are more restricted and less powerful than finite automata in general. Furthermore, the S?R models proposed by Suppes are limited to producing the behavior of only these restricted automata, and cannot mimic all finite automata. Hence, the formal claim that S?R models are adequate to produce all behaviors obtainable from finite automata, and the informal claim that cognitive theory reduces to S?R theory, do not follow from Suppes's (1969) result. Some alternative S?R models and their problems are also briefly discussed.     

Repetition and agreement with opposing arguments: A delayed action effect

If exposure to two arguments supporting opposing conclusions establishes two memory traces that influence attitudes, repetition of one of the arguments should produce a delayed action effect. In a computer-controlled experiment, subjects read a large number of arguments about fictitious brands of consumer products from a T.V. screen. They rated each brand immediately after reading about it and again after spending 10 min reading messages about other brands. In the critical conditions of the experiment, two arguments were presented about each brand. One described a good quality of the product (e.g., excellent durability); the other described a bad quality (e.g., below-average efficiency). Subjects read one of the opposing arguments concerning each brand repeatedly and studied the repeated arguments for memory tests. As predicted, repetition and studying affected ratings on the delayed post-test, but not on the immediate post-test. Specifically, attitudes shifted over the delay toward agreement with the repeated arguments, supporting the idea that the persistence of attitudes depends on more than one memory trace.     

Polarizing effects of social comparison

Does exposure to others' judgments merely elicit conformity to what is observed? Two experiments are reported in which people who were merely exposed to others' responses tended not to conform to the average observed response but to exceed it in the socially preferred direction. These experiments complement social psychology's historic emphasis on conformity by suggesting that not only do people avoid being markedly deviant from others; they also act to differentiate themselves from others toward the extreme that reflects the group ideal.     

Auditory processing and perceptual abilities of “organic” and “functional” stutterers

The present investigation was undertaken to determine whether significant differences in auditory processing and perceptual abilities exist between (1) stutterers as a supposedly homogeneous group when compared with controls, (2) two differentiated subgroups of stutterers, and (3) either of the stuttering subgroups when separately compared with controls. Dichotic listening and masking level difference (MLD) tasks were administered to the two groups of school-age stutterers and an age-matched nonstuttering control group. Stuttering subjects were differentiated into “organic” and “functional” subgroups on the basis of neuropsychological test performances. Organic stutterers performed significantly poorer than did controls on one MLD experimental condition. Functional stutterers performed more like control subjects than like organic stutterers.     

Killing Baby Suzy

In her (1996) Kadri Vihvelin argues that autoinfanticide is nomologically impossible and so that there is no sense in which time travelers are able to commit it. In response, Theodore Sider (2002) defends the original Lewisian verdict (Lewis 1976) whereby, on a common understanding of ability, time travelers are able to kill their earlier selves and their failure to do so is merely coincidental. This paper constitutes a critical note on arguments put forward by both Sider and Vihvelin. I argue that although Sider’s criticism starts out promisingly he doesn’t succeed in establishing that Vihvelin’s analysis fails, because (a) he neglects to rule out a class of counterfactuals to which Vihvelin’s sample-case may belong; and (b) (together with Lewis) he is wrong to suggest that future facts are irrelevant in the evaluation of time travelers’ abilities. I show instead that Vihvelin’s argument is viciously circular, indicating that even if there are nomological constraints on autoinfanticide these cannot be established a priori.

Hume on the Standard of Virtue

Among those sympathetic to Hume'smoral philosophy, a general consensus hasemerged that his first work on the topic,A Treatise of Human Nature, is his best. Hislater work, An Enquiry Concerning thePrinciples of Morals, is regarded as scaleddown in both scope and ambition. In contrastto this standard view, I argue that Hume'slater work offers a more sophisticated theoryof moral evaluation. I begin by reviewing theTreatise theory of moral evaluation tohighlight the reasons why commentators find socompelling Hume's account of the corrections wemake to our moral sentiments. The method isendorsed by philosophers such as Henry DavidAiken and Annette C. Baier because, theyallege, it shows that moral sentiments reflecta process of judgment that includes thepossibility of corrigibility and ofjustification. But Hume's method of correctionfalls short and does not establish why thesentiments conforming to the standard of virtueshould count as moral judgments. In the secondEnquiry, Hume lays out a different set ofcriteria, including not only the need forcertain virtues of good judgment but attentionto the particular cultural and historicalorigins of the norms governing the virtues ofgood judgment. Hume's attention to diversityin evaluative outlook in his more matureposition takes seriously the relation betweenmoral authority and public debate.     

THE UNSUITABILITY OF EMERGENCE THEORY FOR PENTECOSTAL THEOLOGY: A RESPONSE TO BRADNICK AND MCCALL

In this response to David Bradnick's and Bradford McCall's defense of Amos Yong's usage of emergence theory, we defend our previous argument regarding the tension between Yong's Pentecostal commitments and the philosophical entailments of emergence theory. We clarify and extend our previous concerns in three ways. First, we explore the difficulties of construing divine action naturalistically (i.e. natural divine causation). Second, we clarify the problems of employing supervenience in theology. Third, we show why Bradnick's and McCall's advice to Yong to adopt weak emergence is theologically costly. In conclusion, it is suggested that theologians within the science and religion dialogue should not fear, but recover, the language of supernaturalism and dualism.     

Depression and achievement in subgroups of children with learning disabilities

Eighty-five learning disabled children were assigned to four subgroups and administered measures designed to assess the relationship between depression and academic achievement. As a group, these children were more depressed than nondisabled children. The subgroups, which were identified as learning disabled only, learning disabled with low IQ, learning disabled with socio-emotional disturbance, and learning disabled with hyperactivity, did not differ in magnitude of depression; however, the relationships between depression and achievement and IQ were substantially different in each subgroup. For the two largest subgroups, learning disabled only and learning disabled with socio-emotional disturbance, it was suggested that depression is the consequence of learning failure in the former and a possible cause of learning failure in the latter. These findings underscore the importance of depression, a heretofore neglected variable, for the understanding and remediation of learning disabilities.     

HOLOMOVEMENT METAPHYSICS AND THEOLOGY

Abstract. The holomovement metaphysics of David Bohm emphasizes connections and continuous change. Two general movements through space-time extend Bohm's ideas. One is that the universe was nonlocal when it started but increases in locality. (With nonlocality, two simultaneous but distant events affect each other.) The other is the opposite movement or evolution toward increasingly complex systems exhibiting internal connections and a type of nonlocality. This metaphysics produces a theology when the holomovement is a model for God. Several topics follow, including global nonlocality, God as creator, God's transcendence and immanence, and God as personal. This theology shows promise but needs further development.