A test of the X-linked genetic hypothesis for sex differences on Piaget's water-level task

Data from seven studies involving 849 high school and college students were used to test the recessive X-linked genetic model prediction that the square of the proportion of men who perform accurately on the water-level task is equal to the proportion of women who perform accurately. Goodness-of-fit tests showed that this prediction was confirmed for each sample. A model with a single estimate of gene frequency accounted for all the data when a classification error parameter was incorporated into the X-linked model. In both models the gene frequency parameter was about $\text{2}\text{3}$.     

Diagnostic models for procedural bugs in basic mathematical skills

A new diagnostic modeling system for automatically synthesizing a deep-structure model of a student's misconceptions or bugs in his basic mathematical skills provides a mechanism for explaining why a student is making a mistake as opposed to simply identifying the mistake. This report is divided into four sections: The first provides examples of the problems that must be handled by a diagnostic model. It then introduces procedural networks as a general framework for representing the knowledge underlying a skill. The challenge in designing this representation is to find one that facilitates the discovery of misconceptions or bugs existing in a particular student's encoding of this knowledge. The second section discusses some of the pedagogical issues that have emerged from the use of diagnostic models within an instructional system. This discussion is framed in the context of a computer-based tutoring/gaming system developed to teach students and student teachers how to diagnose bugs strategically as well as how to provide a better understanding of the underlying structure of arithmetic skills. The third section describes our uses of an executable network as a tool for automatically diagnosing student behavior, for automatically generating “diagnostic” tests, and for judging the diagnostic quality of a given exam. Included in this section is a discussion of the success of this system in diagnosing 1300 school students from a data base of 20.000 test items. The last section discusses future research directions.     

Rethinking Economic Inequality

Secular discourse about problem of economic inequality rests on two foundational premises that are problematic from a theological point of view. First, individuals enter into society with the aim of bettering their own condition. Second, bettering one's own condition entails accruing more wealth and power so that one can fulfill more of one's desires. In this paper I argue that insofar as these premises shape market behavior, they actively promote excessive economic inequality. Ethical responses to the problem of economic inequality that do not challenge these assumptions are unlikely to effectively promote justice. A theological response to the problem of economic inequality should work to promote cultural change by reminding us that genuine human flourishing depends on communal ties and the higher human goods that material wealth is properly meant to support.     

RESPONSIBILITY TO PROTECT AND MILITARIZED HUMANITARIAN INTERVENTION: When and Why the Churches Failed to Discern Moral Hazard

This essay addresses moral hazards associated with the emerging doctrine of the Responsibility to Protect (R2P). It reviews the broad acceptance by the Vatican and the World Council of Churches of the doctrine between September 2003 and September 2008, and attempts to identify grounds for more adequate investigation of the moral issues arising. Three themes are pursued: how a changing political context is affecting notions of sovereignty; the authority that can approve or refuse the use of force; and plural foundations for human rights in a religiously and otherwise plural world such that the human rights protection does not become tyrannical.     

How Shall We Read the History of Ethics?

This response suggests that in writing the history of ethics, it is important to take seriously what the principals wrote and believed, distinguishing it carefully from our own responses to their writings, or from subsequent uses to which their writings may have been put. For example, when reading Thomas Aquinas and Francisco de Vitoria on just war against non‐Christian peoples, forcible conversion and conquest are clearly condemned. Whatever the attitudes of their contemporaries, not to mention later thinkers up to the present, there is no foundation in Aquinas and Vitoria for holy war or “exceptionalism,” American or otherwise.     

Acquiring new word meaning: What does it tell us about development

R. J. Sternberg (1984, Developmental Review, 4, 113–138) offers a thoughtful and provocative essay on how individuals acquire meanings for novel or unfamiliar nouns. The Sternberg essay, however, is incomplete on a number of grounds. By stressing general processes and specific knowledge as critical components in the acquisition of verbal concepts, for example, it overlooks two logically complementary categories—specific processes and general knowledge—and the role these play in the acquisitions in question. A second concern is that the paper blurs distinctions among development, short-term learning, and the origin/acquisition of individual differences. Finally, Sternberg is encouraged to frame the specific phenomenon described here within the context of a larger theory of intellectual development and to indicate what else this specific model can be used to explain.     

Solidarity and the New Inequality

Economists now have the data to generate a high‐resolution picture of the economic inequalities within the very top fractions of income and wealth and between the top‐most fractions and others that have emerged since the early 1980s. I shall refer to these inequalities collectively as “the new inequality.” I argue that the moral value of solidarity can be used to raise pointed moral questions about the new inequality. In most cases, however, I shall raise such questions without answering them. For I contend that solidarity functions more usefully as part of an articulate hermeneutic of suspicion—that is, as a central element in skepticism about economic inequalities and their justifications. Seeing that it functions in this way, we can see one contribution religious ethics makes to an inquiry into the new inequality.