Consciously monitored grasping is vulnerable to perceptual intrusions

The idea of functional differentiation between vision-for-action and vision-for-perception has been supported by evidence from different domains. According to this account, perception is based on consciously accessible, relative representations, whereas vision-for-action is performed in an analytic, automatic manner. Support for this idea comes from studies that showed that unlike perception, grasping movements are refractory to illusions and to Weber’s law. Yet, interactions between the systems may occur when an action is performed in a less automated fashion. To test this idea, we asked participants to monitor their fingers apertures in flight and to halt their movement for a short duration when they felt that their aperture reached a maximum amount. The results showed that movements in the monitored condition were biased by the Ponzo illusion and showed atypical adherence to Weber's law. These results show that action and perception are more likely to interact when movements are performed in a controlled manner.     

Kant and Hegel on purposive action

This essay discusses Kant and Hegel’s philosophies of action and the place of action within the general structure of their practical philosophy. We begin by briefly noting a few things that both unite and distinguish the two philosophers. In the sections that follow, we consider these and their corollaries in more detail. In so doing, we map their differences against those suggested by more standard readings that treat their accounts of action as less central to their practical philosophy. Section 2 discusses some central Kantian concepts (Freedom, Willkür, Wille, and Moral Law). In Section 3, we take a closer look at the distinction between internal and external action, as found in Kant’s philosophy of morality and legality. In Section 4, we turn to Hegel and his distinctions between abstract right (legality), morality, and ethical life, as well as the location of his account of action within his overall theory of morality. We discuss the distinction between Handlung and Tat, and non-imputable consequences. The overall aims of our essay are to shed light on some puzzles in Kant and Hegel’s conceptions and to examine where their exact disputes lie without taking a stand on which philosophy is ultimately the most satisfactory.     

On Biotechnology,Theology, and the Human Sciences

There may be very good Christian theological reasons to oppose human biotechnological enhancement. It is, however, difficult to discern what they are. Much of the specifically Christian response to transhumanist biotechnological enhancement has revolved around the metaphysics of human persons; this is hardly surprising, given that similar themes appear in other bioethical themes, such as over in vitro fertilization, abortion, and euthanasia. The main aim of this paper is to clarify the theological requirements for such responses, particularly those that are mistakenly delegated to scientists. In particular, the paper will focus on the need for a Christian theological account of human nature that does not unduly rely on biological accounts of the same.     

Differentiating crisis incidents: A replication study using the action systems model

Crisis incidents are volatile situations that can pose significant risk to those involved and to law enforcement. The idiosyncratic conditions that lead to such incidents, as well as their volatility, often militate against consistent explanatory models. However, the application of overarching paradigms, such as the action systems model, has shown some promise in imposing order in the domain. Recent research has successfully differentiated crisis incidents into the four distinct modes of the action systems model: conservative, adaptive, integrative, and expressive. The purpose of this paper is to attempt to replicate this recent study using 242 cases from the United States, Ireland, Canada, and Sweden. Data analysis involves smallest space analyses and constrained multidimensional scaling. Although the results supported the underlying structure of original proposed behavioural model, there are a few deviances. These differences along with the potential influence of cultural variations, offence variable selection, the type of incident, and the sample under scrutiny are discussed. It is evident that there remain several challenges, and further research is required, prior to developing a unified framework.     

Toward a contemporary quantitative model of punishment

A direct‐suppression, or subtractive, model of punishment has been supported as the qualitatively and quantitatively superior matching law‐based punishment model (Critchfield, Paletz, MacAleese, & Newland, 2003; de Villiers, 1980; Farley, 1980). However, this conclusion was made without testing the model against its predecessors, including the original (Herrnstein, 1961) and generalized (Baum, 1974) matching laws, which have different numbers of parameters. To rectify this issue, we reanalyzed a set of data collected by Critchfield et al. (2003) using information theoretic model selection criteria. We found that the most advanced version of the direct‐suppression model (Critchfield et al., 2003) does not convincingly outperform the generalized matching law, an account that does not include punishment rates in its prediction of behavior allocation. We hypothesize that this failure to outperform the generalized matching law is due to significant theoretical shortcomings in model development. To address these shortcomings, we present a list of requirements that all punishment models should satisfy. The requirements include formal statements of flexibility, efficiency, and adherence to theory. We compare all past punishment models to the items on this list through algebraic arguments and model selection criteria. None of the models presented in the literature thus far meets all of the requirements.     

The Option for Life

In today's Anthropocene, the reality of our growing global population, with its requirement of and strain upon the natural world, and our grave projected ecological outlook pose new challenges for Christian ethicists. How can both people and the earth flourish? Discussed within the context of theological and secular reflections on natural law, this article proposes one answer to such a question through a recasting of the human right to nature by way of a deep and wide understanding of vocation. Using Luther as a prototype who demonstrates the innate value of all life forms and offers an innovative working concept of vocation, it is here shown how an emphasis on vocation, when extended ecologically, can promote the option of life for all.     

论精神障碍患者的社会保障及发展思路

目前精神障碍群体的生存状况不容乐观,群体人数众多,社会保障严重缺失,而导致其发生的原因,除了传统的家庭责任观念外,社会保障制度设计缺乏总体规划、资金投入不足、运用低效等也是重要的因素。鉴于此,提出了精神障碍群体社会保障发展的思路,一是树立家庭、国家、社会责任共担的理念;二是坚持一般性制度安排与专项制度安排相结合的原则;三是加大投入并充分利用社会资源;四是加强保障制度的立法工作,完善社会保障相关政策法规,以期加强和完善这一特殊群体的社会保障制度。     

“红包”的概念、特征和法律属性

“红包”的概念、特征和法律属性需要进一步明确, 以避免立法及法律适用中的混乱。通过对“红包”的历史、理论、立法的分析, 可以发现, “红包”实质上是一种行为, 其具有六个基本特征:主体特定、主体强弱不对称、对象特定、金额具有不确定性、行为具有职权性以及动机具有复合性。狭义的“红包行为”仅指在医疗活动中, 医务人员收取患方给予的合法劳动报酬以外的财物或利益的行为。“红包行为”具有多部门法的法律属性, 可以采用民事、行政、刑事等多部门法的手段予以治理。     

Discussing Racial Justice in Light of 2016: Black Lives Matter,a Trump Presidency,and the Continued Struggle for Justice

The broad fields of ethical reflection on racialization, racial justice, black liberation theology, and queer theology of color must come to terms with the year 2016, which can be framed on one side with the Black Lives Matter movement, and on the other side with a presidential election cycle in which racism and racial justice played particularly salient roles. Against this backdrop, this book discussion looks at recent literature on racial justice asking three questions. How does historical consciousness shape contemporary ethical thought on racial justice? In what ways do the intersectionalities of gender and sexuality, immigration and transnationality, class, and contemporary culture present particular challenges and new possibilities? And how do the ethical frameworks of religious traditions contribute to the development of public theology for racial justice? The conclusion considers how religious ethics concerned with racial justice does harm or contributes to religiously grounded responses to racial injustice. Reflection on these questions points to the need for ongoing engagement with the black experience—broadly construed and within the context of multiple intersections—in the United States and globally in ethical analysis. However, this in turn makes particular and critical demands on how it is that we are to both teach and read religious ethics and political theology at our institutions, as well as in the churches.