The role of prior exposure in the capture of attention by items in working memory

The Biased Competition Model (BCM) suggests both top-down and bottom-up biases operate on selective attention (e.g., Desimone & Duncan, 1995). It has been suggested that top-down control signals may arise from working memory. In support, Downing (2000) found faster responses to probes presented in the location of stimuli held vs. not held in working memory. Soto, Heinke, Humphreys, and Blanco (2005) showed the involuntary nature of this effect and that shared features between stimuli were sufficient to attract attention. Here we show that stimuli held in working memory had an influence on the deployment of attentional resources even when: (1) It was detrimental to the task, (2) there was equal prior exposure, and (3) there was no bottom-up priming. These results provide further support for involuntary top-down guidance of attention from working memory and the basic tenets of the BCM, but further discredit the notion that bottom-up priming is necessary for the effect to occur.     

Comparison of Tetradic WAIS-III Short Forms in Predicting Full Scale IQ Scores in Neuropsychiatric Clinic Settings

Patients from two neuropsychology clinics (n = 283) were divided into model development (n = 189) and validation samples (n = 94) with proportional representation from each clinic. Three regression based models of four WAIS-III subtests were developed and cross-validated to evaluate their FSIQ estimation accuracy: (1) an optimized stepwise regression model derived from the development sample (Comprehension, Matrix Reasoning, Similarities, and Picture Arrangement), (2) an a priori WASI based model (Similarities, Matrix Reasoning, Vocabulary, and Block Design), and (3) an a priori model with relatively rapidly administered subtests from each Index Score factor of the WAIS-III (Information, Picture Completion, Arithmetic, and Digit Symbol-Coding). The models produced good (92 to 97%) FSIQ estimation accuracy within 10 points of FSIQ with none of these models performing significantly better than another. The utility of clinical use of short form FSIQ estimation is a function of accuracy needed versus administration time reduction and ease for the patient.     

Religious Faith and Substance Problems in Undergraduate College Students: A Replication

The present study examined the relations between religious faith and alcohol and drug problems in undergraduate college students at a large public university in the Southeastern United States. The Santa Clara Strength of Religious Faith Questionnaire—Short Form and the Alcohol Problems and Drug Problems scales of the Personality Assessment Inventory were given to 303 undergraduate students. Findings indicated that religious faith was inversely associated with drug and alcohol problems in both males and females. Implications of these findings are discussed.     

Reflective equilibrium and moral objectivity

Ever since the introduction of reflective equilibrium in ethics, it has been argued that reflective equilibrium either leads to moral relativism, or that it turns out to be a form of intuitionism in disguise. Despite these criticisms, reflective equilibrium remains the most dominant method of moral justification in ethics. In this paper, I therefore critically examine the most recent attempts to defend the method of reflective equilibrium against these objections. Defenders of reflective equilibrium typically respond to the objections by saying that either reflective equilibrium can in fact safeguard moral objectivity or alternatively, even if it cannot, that there simply are no reasonable alternatives. In this paper, I take issue with both responses. First, I argue that given the non-foundationalist aspirations of reflective equilibrium, moral objectivity cannot be maintained. Second, I argue that reflective equilibrium is not the only game in town once intuitionism has been discarded. I argue that given their own normative ambitions, combined with their rejection of intuitionism, proponents of reflective equilibrium have reason to take alternative methods of moral justification, and more specifically transcendental arguments, more seriously than they have done so far. I end by sketching the outlines of what this alternative methodology might look like.     

Does Philosophy Require a Weak Transcendental Approach?

Despite any shortcomings of Kant's transcendental philosophy, the spirit (rather than the letter) of Kant's approach is correct. In particular, Kant is correct to believe (1) an accurate account of the types of “access” humans possess to internal and empirical content should form the groundwork for epistemic and ethical investigation and (2) epistemic and ethical investigations cannot successfully circumvent this groundwork. In this context, the term “access” concerns the mental processes that render internal and external experience possible. In supporting the above claims, this article outlines and defends what can be considered a weak version of Kant's transcendental approach. This weaker approach does not require the achievement of synthetic a priori judgments, which permit deductive conclusions concerning possible experience (as opposed to a strong approach, which maintains these requirements).     

Thomas Aquinas on hylomorphism and the in-act principle

In Summa Theologiae I.76.1 Aquinas presents an argument for the hylomorphic union of body and soul that he attributes to Aristotle. Aquinas builds on Aristotle’s original argument, however, offering his own short but powerful line of reasoning in support of one of the main premises. This additional argument involves an appeal to the principle that nothing acts except insofar as it is in act. This principle has roots in the thought of Aristotle, but is not explicitly used by him. It is, however, fundamental for Aquinas and pervasive throughout his work. In this paper I examine the principle and its implications for Aquinas’ version of the argument. Furthermore, I argue that the principle is foundational to Aquinas’ criticisms of Averroes’ account of the intellective soul and that its inclusion renders Aquinas’ version of the argument incompatible with Averroes’ view.     

Heidegger’s Transcendental Empiricism

Heidegger’s ‘serious idealism’ aims at capturing the realist impulses of our natural consciousness whilst avoiding a collapse into metaphysical realism. This idealism is best conceived as a form of transcendental empiricism. But we need to distinguish two varieties of transcendental empiricism, corresponding to Heidegger’s early and later work. The latter, transcendental empiricism₂, is superior. Here, Heidegger’s ontology of gift gives full, conceptual shape to the two-way dependency between man and world characteristic of transcendental empiricism as a whole. In exemplary forms of inspired experience, marked by the 'animation' of our conceptually-structured natural powers, things call on us in a speech that is their very own. This moves us decisively beyond not only early Heidegger’s transcendental empiricism₁ but also the picture of experience presented in McDowell’s Mind and World.     

Why study A Level Religious Studies? Qualitative perspectives from two English Midlands sixth forms

Religious Studies (RS) is expected to impact students’ personal development as well as enabling acquisition of knowledge and understanding of religious and philosophical traditions. But to what extent does this actually occur? As part of a larger quantitative investigation of the effects of A Level RS in students’ beliefs, values and worldviews through a large-scale questionnaire survey of AS students, a small-scale, in-depth piece of qualitative research was undertaken with A Level RS students in two Midlands sixth forms. Through semi-structured interviews and classroom observation, it explores students’ motivations for studying A Level RS, the value they see in the subject and how far they perceived themselves changed as a result. Students appreciated the scope to discuss and debate, and the potential wider applicability of the subject. All students felt they had their own stance both challenged and confirmed, although there also appeared to be limiting factors as to how far understanding of, and empathy for, the beliefs, values and worldviews of others was possible.     

Metamorphoses of the Ideal

For Evald Il’enkov, philosophy is a science of the ideal. Il’enkov spent his entire life researching the logical and historical metamorphoses of the ideal. In general, he considered the ideal as a relation between at least two different things, one of which adequately represents the essence of another. At various times Il’enkov explored quite a few ideal phenomena: forms of value and forms of property, personality and talent, language, music and fine arts, not to mention numerous categories of dialectics, ethics, and aesthetics. The article also addresses the problem: which of these phenomena is the most typical and adequate form of being of the ideal?.