THE EXISTENCE OF GOD AND THE CREATION OF THE UNIVERSE

Abstract. Kant argues that any argument for a transcendent God presupposes the logically flawed ontological argument. The teleological argument cannot satisfy the demands of reason for a complete explanation of the meaning and purpose of our universe without support from the cosmological argument. I avoid the assumption of a perfect being, and hence the ontological argument, in my version of the cosmological argument. The necessary being can be identified with the creator of the universe by adding analogical mental relations. The creation of the universe is then shown to reflect modern scientific cosmology as well as stories and metaphors in the Eastern and Western religious traditions and to resolve the problem of evil.     

A Map of Common Knowledge Logics

In order to capture the concept of common knowledge, various extensions of multi-modal epistemic logics, such as fixed-point ones and infinitary ones, have been proposed. Although we have now a good list of such proposed extensions, the relationships among them are still unclear. The purpose of this paper is to draw a map showing the relationships among them. In the propositional case, these extensions turn out to be all Kripke complete and can be comparable in a meaningful manner. F. Wolter showed that the predicate extension of the Halpern-Moses fixed-point type common knowledge logic is Kripke incomplete. However, if we go further to an infinitary extension, Kripke completeness would be recovered. Thus there is some gap in the predicate case. In drawing the map, we focus on what is happening around the gap in the predicate case. The map enables us to better understand the common knowledge logics as a whole.     

Mind and epistemic constructivism: Wang Yangming and Kant

This essay explores the philosophical insights of Zhu Xi, Wang YangMing, Kant, and Husserl and therefore proposes a new epistemic constructivism. It demonstrates that a knowing mind is a constructor, not merely a mirror-like copier or a camera-like copier in the experience of knowing. It argues that just as different kinds of machine produce kinds of product of different qualities, different kinds of mind produce different kinds of knowledge; to know X is to construct belief and understanding of X that has truth. Therefore, while Kant correctly indicated that before we set out to know things in the world, we should inquire what the mind can know, Confucian masters profoundly suggest that in order to know things in the world and know better, we should constantly expand our mind to the extent that it is broad（博）, great（大）, refined（精）and profound （深）so that our mind can know millions of things in the world.     

Paradoxes in Double Extension Set Theories

Three systems of double extension set theory have been proposed by Andrzej Kisielewicz in two papers. In this paper, it is shown that the two stronger systems are inconsistent, and that the third, weakest system does not admit extensionality for general sets or the use of general sets as parameters in its comprehension scheme. The parameter-free version of the comprehension principle of double extension set theory is also shown to be inconsistent with extensionality. The definitions of the systems and a self-contained exposition of their properties is given, sufficient to develop the inconsistency proofs.     

Can First-Order Logical Truth be Defined in Purely Extensional Terms?

W. V. Quine thinks logical truth can be defined in purely extensional terms, as follows: a logical truth is a true sentence that exemplifies a logical form all of whose instances are true. P. F. Strawson objects that one cannot say what it is for a particular use of a sentence to exemplify a logical form without appealing to intensional notions, and hence that Quine's efforts to define logical truth in purely extensional terms cannot succeed. Quine's reply to this criticism is confused in ways that have not yet been noticed in the literature. This may seem to favour Strawson's side of the debate. In fact, however, a proper analysis of the difficulties that Quine's reply faces suggests a new way to clarify and defend the view that logical truth can be defined in purely extensional terms.     

Boundary extension: Findings and theories

A view of a scene is often remembered as containing information that might have been present just beyond the actual boundaries of that view, and this is referred to as boundary extension. Characteristics of the view (e.g., scene or nonscene; close-up or wide-angle; whether objects are cropped, static, or in motion, emotionally neutral or emotionally charged), display (e.g., aperture shape and size; target duration; retention interval; whether probes of memory involve magnification/minification or change in physical distance), and observer (e.g., allocation of attention; age; planned fixation, gaze direction, and eye movements; monocular or binocular viewing; prior exposure; neurological correlates) that influence boundary extension are reviewed. Proposed mechanisms of boundary extension (perceptual, memory, or motion schema; extension–normalization; attentional selection; errors in source monitoring) are discussed, and possible relationships of boundary extension to other cognitive processes (e.g., representational momentum; remembered distance and remembered size; amodal completion; transsaccadic memory) are briefly addressed.     

Effect Partitioning in Cross-Sectionally Clustered Data Without Multilevel Models

Abstract

Effect partitioning is almost exclusively performed with multilevel models (MLMs) – so much so that some have considered the two to be synonymous. MLMs are able to provide estimates with desirable statistical properties when data come from a hierarchical structure; but the random effects included in MLMs are not always integral to the analysis. As a result, other methods with relaxed assumptions are viable options in many cases. Through empirical examples and simulations, we show how generalized estimating equations (GEEs) can be used to effectively partition effects without random effects. We show that more onerous steps of MLMs such as determining the number of random effects and the structure for their covariance can be bypassed with GEEs while still obtaining identical or near-identical results. Additionally, violations of distributional assumptions adversely affect estimates with MLMs but have no effect on GEEs because no such assumptions are made. This makes GEEs a flexible alternative to MLMs with minimal assumptions that may warrant consideration. Limitations of GEEs for partitioning effects are also discussed.     

MUST ETHICS BE THEOLOGICAL? A CRITIQUE OF THE NEW PRAGMATISTS

In the last decade there has been a pragmatic turn in the work of those doing Christian ethics, especially as represented by the work of Jeffrey Stout and Franklin Gamwell. The pragmatic turn represents a critique of the highly influential work of Stanley Hauerwas and Alasdair MacIntyre, which argues for a strongly intra-church ethics. The pragmatists are correct in arguing that Christian ethics must engage the public sphere. However, I argue that they are deeply mistaken in their claim that this engagement must rest on a weak or non-existent theology. I show that the claim that robust theology adds nothing to ethics, and that we can get along without it, is unsustainable.