Time as non‐observational knowledge: How to straighten out ΔEΔt≥h

The Energy‐Time Uncertainty (ETU) has always been a problem‐ridden relation, its problems stemming uniquely from the perplexing question of how to understand this mysterious Δt. On the face of it (and, indeed, far deeper than that), we always know what time it is. Few theorists were ignorant of the fact that time in quantum mechanics is exogenously defined, in no ways intrinsically related to the system. Time in quantum theory is an independent parameter, which simply means independently known. In the early 1960s Aharonov (1961–64) and Bohm (1961–64) mounted a spirited attack against the ETU, which sealed its fate to the present date. By emphasising that time is always “well‐defined” in quantum theory, they were led to the conclusion that no ETU should exist, a view shared by many in the 1990s, if Busch (1990) is to be believed. In a similar vein, I emphasize that (a) physical systems occupy a particular energy state at a particular instant of time, if at all; (b) even in absence of all time‐measuring instruments, it is still trivially warranted that one can measure a system's energy as accurately as one pleases, and simply announce “The system's energy is exactly E NOW!”, a possibility which no quantum mechanics of any sort, or any physical theory whatsoever, can afford to tamper with or change, except circularly. One never loses one's own perception of time, when one measures the energy, a fact which no measurement conceivable can interfere with or affect. Both (a) and (b) uniquely entail that energy and time are compatible, if not indeed intimately interconnected, contrary to what the relevant uncertainty seems to affirm. In response to Aharonov's and Bohm's initial problem, I reinterpret ΔEΔt ≥ h, as directly derived from authentic quantum principles, without however having to assume a direct incompatibility between its related concepts, attributing their complementarity to conditions other than ordinarily assumed.     

“We believe,we feel,we act”: Testing the BIAS Map predictions during adolescence

The present study examined the relation between adolescents’ beliefs, emotions, and intentional behaviors toward two immigrant groups from the Spanish context: Moroccans and Ecuadorians. For this purpose, we tested the SCM/BIAS Map predictions considering the three-dimensional perspective of stereotype content, which distinguishes between morality, sociability, and competence. Spanish adolescents (N = 231, M_age = 15.39, SD = 1.09) evaluated either Moroccans (n = 114, 55.3% girls) or Ecuadorians (n = 117, 59% girls) on the SCM/BIAS Map variables. Our results confirmed, for both groups, the validity of the three-dimensional model of stereotype content and showed that adolescents differentiate between the two subdimensions of warmth and treat them as independent in intergroup evaluations. Furthermore, the mediating role of emotions in the stereotype content-behavior link was also confirmed but only for the univalent emotions in both groups. Finally, only morality acted as a consistent predictor of adolescents active behavioral intentions. The higher perceived morality of the immigrants increased adolescents’ admiration toward them, which in turn led adolescents to manifest more active facilitation intentions. Likewise, the perceived morality of the immigrants negatively affected adolescents’ contempt toward them, which in turn decreased adolescent's active harm intentions toward Ecuadorians and Moroccans. These findings indicate that the perceived morality of the outgroup is the key aspect in order to simultaneously promote helping behavior and decrease harmful one toward immigrant groups during adolescence.     

The paradox of quetiapine in obsessive-compulsive disorder

Schizophrenia and obsessive-compulsive disorder (OCD) have historical, clinical, and epidemiological links. The clinical use of atypical neuroleptics (ie, dual serotonin-dopamine antagonists) to treat both conditions sheds a new light on them. We report the first two cases of obsessive-compulsive symptoms (OCS) induced by quetiapine in schizophrenia patients. A case of successful augmentation by quetiapine in refractory OCD is also presented. A review of the literature on OCS induced by atypical neuroleptics follows. This paradoxically induced OCD symptomology in schizophrenia patients administered atypical neuroleptics is discussed from new pathophysiological and clinical perspectives. The discussion emphasizes the prognostic implications of OCS in schizophrenia and available therapies for this comorbidity.     

Networks of happiness: applying a Network Approach to Well-Being in the General Population

Journal of Happiness Studies - Even though well-being can be seen as a multidimensional construct, made up of a variety of interacting aspects, most studies examine total scores on well-being...     

The Religious Schema Scale: Construction and Initial Validation of a Quantitative Measure for Religious Styles

This article presents the Religious Schema Scale (RSS). Its conceptual background is the model of religious styles. After a conceptual discussion of the relation between religious styles and religious schemata, the steps of scale construction are reported. Based on 822 responses from research participants in the United States and Germany to a preliminary 78-item version, we used construct-oriented iterative and factor-analytic procedures for reducing the RSS to a 15-item version that consists of three 5-item subscales with acceptable reliabilities. Confirmatory factor analysis indicates that the RSS has a robust 3-factor structure, which is cross-culturally valid in both the United States and Germany. We report correlations of the RSS with the Big Five, Psychological Well-Being, Religious Fundamentalism, and Right-Wing Authoritarianism. We also present predictive characteristics of the RSS in regard to Fowler's stages of faith. Finally, we report results on the incremental validity of the RSS.     

Mind the Gap! How the Digital Turn Upsets Intellectual Property

Intellectual property is one of the highly divisive issues in contemporary philosophical and political debates. The main objective of this paper is to explore some sources of tension between the formal rules of intellectual property (particularly copyright and patents) and the emerging informal norms of file sharing and open access in online environments. We look into the file sharing phenomena not only to illustrate the deepening gap between the two sets of norms, but to cast some doubt on the current regime of intellectual property as an adequate frame for the new type of interactions in online environments. Revisiting the classic Arrow–Demsetz debate about intellectual property and the epistemological issues involved in assessing institutions, we suggest that seeking out new institutional arrangements aligned with the norms-in-use seems to be a more promising strategy in the new technological setting than attempting to reinforce the current legal framework. Moreover, such a strategy is less prone to committing the so-called ‘Nirvana fallacies’. As a secondary task, we try to cast some doubt on the two most common moral justifications of intellectual property as being able to ground the full extent of the current intellectual property regime.

     

A dispositional account of practical knowledge

Is knowledge-how, or “practical” knowledge, a species of knowledge-that, or “theoretical” knowledge? There is no comfortable position to take in the debate around this question. On the one hand, there are counterexamples against the anti-intellectualist thesis that practical knowledge is best analysed as an ability. They show that having an ability to ? is not necessary for knowing how to ?. On the other hand, the intellectualist analysis of practical knowledge as a subspecies of theoretical knowledge is threatened by its own set of counterexamples, which convincingly establish that practical knowledge lacks many of the typical characteristics of theoretical knowledge. Most strikingly it does not even appear to require a belief. In this paper, I develop an account of practical knowledge that avoids these counterexamples. It also manages to preserve both the status of such knowledge as a cognitive achievement and its apparently close conceptual relation to abilities. I start with the counterexamples against the necessity of abilities for practical knowledge and show that they fail because they underestimate the cognitive demands of attempts. I then make use of the logic of dispositions to bridge the gap that counterexamples against the necessity of abilities for practical knowledge open. It is argued that, instead of the ability to ?, it is a specific disposition to have the ability to ? that constitutes practical knowledge about ?. The resulting theory is an anti-intellectualist position that preserves essential intellectualist motivations and thus should be satisfactory for proponents of both views.     

For whom and why organizational dehumanization is linked to deviant behaviours

‘We are humans not robots!’ This protest slogan denounces a working reality in which employees perceive that they are reduced to a mere tool or instrument at the service of the organization. Such an experience refers to organizational dehumanization. Researchers have recently indicated that organizational dehumanization may shape employee work behaviours. However, why, and for whom, organizational dehumanization leads to maladaptive work behaviours remains unclear in this literature. Drawing upon social exchange theory, we first propose that employees who experience organizational dehumanization engage in a reciprocity process by first developing thoughts of revenge that, in turn, materialize into more organizational deviance. We further argue that compliance buffers the indirect effect of organizational dehumanization on deviant behaviours via thoughts of revenge. Overall, the combined results of two experimental studies, a cross-sectional study and two three-wave studies provide strong evidence for our hypothesized relationships. Our research suggests that when experiencing organizational dehumanization, compliant employees are less likely to engage in a homeomorphic reciprocity in the exchange relationship with their organization.