Ceteris Paribus Conditionals and Comparative Normalcy

Our understanding of subjunctive conditionals has been greatly enhanced through the use of possible world semantics and, more precisely, by the idea that they involve variably strict quantification over possible worlds. I propose to extend this treatment to ceteris paribus conditionals – that is, conditionals that incorporate a ceteris paribus or ‘other things being equal’ clause. Although such conditionals are commonly invoked in scientific theorising, they traditionally arouse suspicion and apprehensiveness amongst philosophers. By treating ceteris paribus conditionals as a species of variably strict conditional I hope to shed new light upon their content and their logic.     

PHILOSOPHY,MYTH, AND THE “SIGNIFICANCE” OF SPECULATIVE THOUGHT

Abstract: A close examination of the relation between philosophy and myth reveals important functional parallels in some of their basic means of operation that helps shed some light on philosophy's overall task. A crucial aspect of the structural similarity between philosophy and myth is the generation of what Hans Blumenberg calls “significance.” I argue that the preservation and enhancement of significance (through a strong affinity to myth) is an essential and overlooked aspect of philosophy's task, one best accomplished through the world‐orienting work of speculative philosophy. By weaving the fragmented insights, criticisms, lessons, and methods of the more “specialized” analytic, pragmatic, critical, postmodern, deconstructivist, and other methods of thought together in a systematic way, speculative philosophy may be able to provide us with the kind of world orientation needed for developing a healthier, richer, more profound understanding of ourselves and our proper place within the world.     

OUR COMMON ENEMY: COMBATTING THE WORLD'S DEADLIEST VIRUSES TO ENSURE EQUITY HEALTH CARE IN DEVELOPING NATIONS

In a previous issue of Zygon (Carvalho 2007), I explored the role of scientists—especially those engaging the science-religion dialogue—within the arena of global equity health, world poverty, and human rights. I contended that experimental biologists, who might have reduced agency because of their professional workload or lack of individual resources, can still unite into collective forces with other scientists as well as human rights organizations, medical doctors, and political and civic leaders to foster progressive change in our world. In this article, I present some recent findings from research on three emerging viruses—HIV, dengue, and rotavirus—to explore the factors that lead to the geographical expansion of these viruses and the increase in frequency of the infectious diseases they cause. I show how these viruses are generating problems for geopolitical stability, human rights, and equity health care for developing nations that are already experiencing a growing poverty crisis. I suggest some avenues of future research for the scientific community for the movement toward resolution of these problems and indicate where the science-religion field can be of additional aid.     

SCIENCE AND RELIGION IN THE THEOLOGY OF DIETRICH BONHOEFFER

The German theologian and martyr Dietrich Bonhoeffer is not widely known for engaging with scientific thought, having been heavily influenced by Karl Barth's celebrated stance against natural theology. However, during the period of his maturing theology in prison Bonhoeffer read a significant scientific work, Carl Friedrich von Weizsäcker's The World View of Physics. From this he gained two major insights for his theological outlook. First, he realized that the notion of a "God of the gaps" is futile, not just in science but in other areas of human inquiry. Second, he felt that an infinite universe, as considered by science, would be self-subsistent and could exist as if there were no God. Bonhoeffer replaced Barth's radical critique of religion with the even more extreme view that it is a mere passing phase in history that grown-up humanity can dispense with. At the same time Bonhoeffer began an important critique of Barth's reaction, namely, the latter's retreat to a "positivism of revelation." While Bonhoeffer did not go quite as far as one might like, his approach opened up hopeful avenues for an answer to "the liberal question" and even a revived place for some kind of natural theology.     

"I've also experienced loss and fear": Effects of prior similar experience on empathy

Although it is frequently argued that empathy is increased by similar experiences, this idea has rarely been tested. This study investigated the relationship between empathy and prior similar experience. Participants read four different stories and rated the degree of empathy they felt. They also reported the extent to which they had prior similar experience of the events in the stories. We found that these self-reports of prior similar experience increased empathy for the persons in the stories. Similar experience may be an important situational antecedent for feeling empathy for another person. Pointing out similarities among experiences may be a fruitful means of training empathy.     

Creating the Best Possible World: Some Problems from Parfit

It is sometimes argued that if God were to exist, then the actual world would be the best possible world. However, given that the actual world is clearly not the best possible world, then God doesn’t exist. In response, some have argued that the world could always be improved with the creation of new people and that there is thus no best possible world. I argue that this reasoning gives rise to an instance of Parfit’s mere addition paradox and should thus be rejected. Others (Robert Adams, in particular) have argued that the actual world may, in fact, be the best possible world, at least for all actual people. I argue that this reasoning gives rise to Parfit’s non-identity problem and should thus be rejected.

RESPONSES TO NUCCETELLI, LEMOS, AND BUENO

Abstract: Susana Nuccetelli discusses critically my account of Moore's Proof of the External World. Noah Lemos takes up my views on skepticism and my distinction between animal knowledge and reflective knowledge. Otávio Bueno focuses on my treatment of dream skepticism. In this article I offer replies to my three critics.     

对归纳推理贝叶斯模型的检验

作者用实验比较检验特征归纳的贝叶斯模型、关联相似性模型、基于特征的归纳推理模型和相似性覆盖模型这四种模型。以大学生为被试的实验结果表明：1）在强关联强度一致时,被试的归纳推理基本符合贝叶斯模型和关联相似性模型的预测,在弱关联强度一致时,不符合这四种模型预测;2）在关联强度不一致时,关联强度效应不符合贝叶斯模型的预测;3）在关联强度一致时,贝叶斯模型和关联相似性模型的预测结果是一致的,不能区分两个模型。实验结果较多地支持贝叶斯模型和关联相似性模型。     

The development of category learning strategies: What makes the difference?

Category learning can be achieved by identifying common features among category members, distinctive features among non-members, or both. These processes are psychologically and computationally distinct, and may have implications for the acquisition of categories at different hierarchical levels. The present study examines an account of children’s difficulty in acquiring categories at the subordinate level grounded on these distinct comparison processes. Adults and children performed category learning tasks in which they were exposed either to pairs of objects from the same novel category or pairs of objects from different categories. The objects were designed so that for each category learning task, two features determined category membership whereas two other features were task irrelevant. In the learning stage participants compared pairs of objects noted to be either from the same category or from different categories. Object pairs were chosen so that the objective amount of information provided to the participants was identical in the two learning conditions. We found that when presented only with object pairs noted to be from the same category, young children (6 ? YO ? 9.5) learned the novel categories just as well as older children (10 ? YO ? 14) and adults. However, when presented only with object pairs known to be from different categories, unlike older children and adults, young children failed to learn the novel categories. We discuss cognitive and computational factors that may give rise to this comparison bias, as well as its expected outcomes.     

Listening to God: Using Meta–Terminology to DescribeRevelation in a Comparative Theistic Context1

Abstract : Starting from the assertion that comparative theology is inherently dialogical in nature, this paper examines the use of non‐confessional meta‐terminology and its application in interfaith dialogue. In so doing, it examines potential meta‐terms for describing revelation as related in the Bhagavad‐Gita, the Qur’an, and the Gospel of John, and concludes that non‐confessional terms aid in the dismissal of normative viewpoints, leading to greater appreciation of commonality and meaning in the truth claims of other faiths and dialogue partners.