A standard view in philosophy is that knowledge entails justification. Yet recent research suggests otherwise. We argue that this admirable and striking research suffers from an important limitation: participants were asked about knowledge but not justification. Thus it is possible that people attributed knowledge partly because they thought the belief was justified. Perhaps though, if given the opportunity, people would deny justification while still attributing knowledge. It is also possible that earlier findings were due to perspective taking. This paper reports (...) further research that directly addresses these questions. Our findings support the hypothesis that knowledge entails justification on the ordinary view. (shrink)

Academic excellence and intelligence are commonly lauded as commendable attributes synonymous with success. However, a disconcerting trend has surfaced within educational institutions, challenging the prevailing narrative of scholastic accomplishment—smart shaming. This research delves into the increasing concern of smart shaming within educational settings, particularly at Immaculate Conception College of Balayan, Inc., questioning the predominant emphasis on academic excellence and intelligence. A qualitative case study design, along with judgmental sampling, was employed to examine fifteen (15) student leaders who had experienced smart (...) shaming on campus. Thematic analysis revealed that sarcastic remarks including "edi wow," "Okay ikaw na matalino," "bidabida," and "sipsip" were a prevalent manifestation of smart shaming, adversely affecting emotional well-being, academic and leadership prowess, mental health, and self-perception. Coping mechanisms, predominantly centered around ignoring and focusing on goals, were identified. The findings underscore the imperative for educators to remain vigilant regarding instances of smart shaming in classrooms, promoting open communication to ensure student well-being. Additionally, guidance counselors play a pivotal role in aiding students in effectively navigating the repercussions of smart shaming. This study advocates for proactive programs and interventions to address and alleviate the deleterious effects of smart shaming on students. (shrink)

According to a consensus view in philosophy, “deciding” and “intending” are synonymous expressions. Researchers have recently challenged this view with the discovery of a counterexample in which ordinary speakers attribute deciding without intending. The aim of this paper is to investigate the strengths and limits of this discovery. The result of this investigation revealed that the evidence challenging the consensus view is strong. We replicate the initial finding against consensus and extend it by utilizing several new measures, materials, and procedures. (...) Together this evidence strongly suggests that “deciding” is not synonymous with “intending” in ordinary language and that the consensus view should be rejected. (shrink)

As schools publicly modernize in response to societal changes, additional teaching and learning methods are developed, observed, and used since learners have different learning styles that make it easier for them to grasp and retain the material. During the COVID-19 pandemic, teachers require different media to keep the classroom involved while presenting the lesson materials online, one of which is video tutorials. The purpose of this study was to analyze the extent of contextual effects of video tutorials used in general (...) chemistry, determine the relationship between video tutorial effectiveness and the respondents' academic performance, and analyze the significant difference between the four indicators of contextual effects of video tutorials and the respondents' profile. A descriptive-correlational quantitative research design was used in this study. The participants in this study were 144 Grade 12 STEM students from a private school in Sultan Kudarat, Philippines, who took their general chemistry course during the pandemic. The respondents were given a survey questionnaire created with Google Forms. The students agreed with all the assertions and rated them as effective in terms of their perceptions of general chemistry, implying that video tutorials are useful in teaching the subject. With p-values of .023, .046, and .010, respectively, the findings revealed a significant relationship between the overall mean of students' perceptions of the subject of General Chemistry, the concept and application of chemical knowledge and understanding, and their influence on students' academic performance. In terms of their perception, ideas, and application of chemical knowledge and comprehension, the results demonstrated that there is no statistically significant difference between the general mean of male and female students' responses. This basically means that by using video lectures, STEM students of all genders appreciate and understand General Chemistry as a subject. -/- . (shrink)

Michael Rose’s Zukünftige Generationen in der heutigen Demokratie: Theorie und Praxis der Proxy-Repräsentation (Future Generations in Today’s Democracy: Theory and Practice of Proxy Representation) is an ambitious and fascinating work. It provides a new conceptualisation of the representation of future generations and it also delivers the most extensive empirical study of institutions for the representation of future generations available to date. The book is based on Rose’s PhD thesis at the Heinrich Heine University, Düsseldorf, Germany, and is 516 (...) pages long (excluding an extensive bibliography, list of sources and appendices). A third of the thesis is devoted to short case studies of a total of 29 institutions which are presented in a catalogue format, allowing this section to be used as an encyclopaedia. The book is written concisely and is well documented throughout. (shrink)

L. Gazziero, « Dante », in M. Lewis and D. Rose (ed.), The Bloomsbury Italian Philosophy Reader, London, Bloomsbury, 2022, p. 29-42: Even if Dante's work involves a fair amount of autobiographical material and occasionally fashions itself as a record of personal experiences, his writings reveal surprisingly few facts about his life. With one exception though, etc.

L. Gazziero, « Machiavelli », in M. Lewis and D. Rose (ed.), The Bloomsbury Italian Philosophy Reader, London, Bloomsbury, 2022, p. 51-58 Confusion verging on chaos aptly describes Italian politics between any two points in time. That being said, the amount of outright violence, political backstabbing and social upheaval Machiavelli had to put up with - as a successful bureaucrat and diplomat first (1498-1512), and later as a disgraced citizen (1512-27) is, with few if any exceptions, virtually unmatched in (...) the history of Italian philosophy. At any rate, it is conspicuous enough to put him in a league of his own (among political thinkers). All the more so since, in Machiavelli's own words, his claim to originality rested on a return to the things themselves and the 'real truth' they convey through experience, as opposed to the traditional proclivity towards speculation regarding 'imaginary things', most notably by portraying fanciful characters and devising political regimes that can only exist on paper. Indeed, philosophers had long been lecturing- either in flawless syllogistic fashion or in vivid rhetorical style - both rulers and subjects on how they should behave and interact. However, they had taken little notice of how they actually go about their business. Alternatively, what does unbiased, direct observation of the present and extensive, informed reading of the past teach us about the ways of the world? (shrink)

Henry Molaison, aged eighty-two, died at the end of 2008, and just after noon on exactly the first anniversary of his death, December 2, 2009, scientists began slicing his brain into 2,500 tissue samples. Known primarily in his lifetime as only H.M., he left his brain to science so that it could be dissected and digitally mapped – a gift much beloved by many scientists. An amnesiac in life, H.M. first rose to prominence in 1962 when Dr. Brenda Milner, (...) a pioneer in the field of neuropsychology, demonstrated that though H.M. was severely amnesic and could not remember past activities, he could nevertheless learn certain habits. The experiment involved the now famous mirror drawing. This article, written by a philosopher/artist and a neuroscientist/neuroaesthetician, argues that artists are unable to verbally articulate thoughts about their own art practice for reasons similar to why H.M. could not. All memories are not stored in the same part of the brain. Different categories of memories i.e., semantic memory or procedural memory, are stored in different parts of the brain. We argue that the procedural memory is not readily accessible to semantic memory. (shrink)

Prof. (Dr.) Balwant Singh Dhillon, a much-acclaimed Sikh-historian, a dedicated researcher, a prolific writer, and a profound scholar of religion, was born in 1950, at Village Ran Singh Wala, District Faridkot, Punjab, India. With his keen interest in learning, he received a B.A. degree from SGGS College, Chandigarh, in 1972, and an M.A. (History) degree from the University of Rajasthan, Jaipur in 1974. During his younger days, he nurtured a keen interest in sports. On attaining the National Level Athlete ranking, (...) he was enthusiastic about pursuing a career in sports. Thereby, he joined Master Course for Coaching in athletics at the National Institute of Sports, Patiala, in 1974. Herein, he came in contact with Prof. Labh Singh of the Institute of Sikh Studies (IOSS, now Gurmat College), who inspired him to take up Sikh studies. This interaction brought a sea change in his life motive, and he committed himself to pursue a career in Sikh studies. After receiving M.A. (Religious Studies) degree from the IOSS in July 1976, he joined M. Lit. (Religious Studies) course at Punjabi University, Patiala. Here he had the opportunity to learn from several eminent scholars, e.g., Prof. Harbans Singh, Prof. Gurbachan Singh Talib, Prof. L.M. Joshi, and Dr. A.N. Sinha, etc., which made his resolve steadfast. In January 1977, he joined the Department of Guru Nanak Studies at Guru Nanak Dev University (GNDU), Amritsar, to pursue his research activities for a Ph.D. degree. In March 1985, he was awarded a Ph. D. degree by GNDU, for his outstanding research work on "The Sikh Gurus and the Mughal State." Starting, in April 1979, as a Research Assistant at the Department of Guru Nanak Studies, he rose to the position of Professor and Head of the department. He retired in June 2010. During his tenure at the university, he had also served as Dean, Faculty of Humanities and Religious Studies, Senator and Syndic of the University. As Head of the Department of Guru Nanak Studies, he played a vital role in starting the teaching of M.A. (Religious Studies and Philosophy)at GNDU, Amritsar. Under his stewardship, the research projects on "Sikh Religion and Philosophy," "Sikh History," and "Sikh Literature" were taken up, which led to a research and development grant of Rs. 3.2 Million from U.G.C., New Delhi, during 2006-2011. Dr. Dhillon was instrumental in establishing the Centre on Studies in Sri Guru Granth Sahib at the university, in April 2011, and served as its founding Director till February 2015. He has also served as the Editor-in-Chief for reputed Sikh research journals, "Journal of Sikh Studies" and "Perspectives on Guru Granth Sahib," published by the GNDU. In his forty years long professional career, he has been credited with authoring/publishing about a dozen books and over 100 articles in various research journals, books, and encyclopedias. Besides chairing several international seminars/conferences, he played a vital role in organizing many such events at the Department of Guru Nanak Studies and Centre on Studies in Guru Granth Sahib. He has the honour of representing India at many conferences/ seminars within Canada, America, England, Germany, and Australia. With his continuous dedication to religious studies, he has established himself as an exponent of interfaith dialogue and an eminent writer in the field of Sikh history. Through his well-researched and analytic writings, he has created an indelible mark of scholarship on his readers' minds. For his outstanding contributions in the fields of Sikh history and literature, he has been honoured by several literary and social organizations. Despite his great love and commitment to Sikh History and Religion, Dr. Dhillon subscribes to the idea that Sikh Gurus' Philosophy is perennial and universal in its approach to understand cosmology, Nature, life, and human behaviour in the present era. Furthermore, He asserts that the Sikh Gurus' ideology, its beliefs and practices, social order, worldview, and devotional pattern, as propounded in Sri Guru Granth Sahib, address the basics befitting the 21st century. His views on various aspects of Sikh history and philosophy are presented here for the benefit of readers. (shrink)

MANEJO NA AVICULTURA: POSTURA, ILUMINAÇÃO E INCUBAÇÃO DOS OVOS -/- MANAGEMENT IN POULTRY: POSTURE, ILUMINATION AND INCUBATION OF THE EGGS -/- 1. INTRODUÇÃO A produção de ovos no Brasil está próxima de 45 bilhões de unidades por ano, mantendo um desenvolvimento constante em todos os seus aspectos: genética, instalações, patologia, alimentação, etc. Ao longo do presente trabalho, pretende-se estabelecer os conceitos que estão ligados à produção de ovos, distribuição de ovoprodutos e refletir as ideias básicas sobre os programas de iluminação (...) nas galinhas. Num segundo bloco serão analisados aspectos relacionados com a incubação dos ovos, como a higiene e o manejo, o tratamento do ovo e, por último, a caracterização dos fatores envolvidos no processo da incubação. 2. PREPARAÇÃO/POSTURA DOS OVOS A galinha começa a ovulação normalmente a partir das 20-22 semanas de vida, se bem que mediante práticas de manejo (alimentação, programas de luz, etc.) pode-se adiantar ou atrasar o momento do início das primeiras ovulações. A genética tem, logicamente, um papel importante na idade em que se alcança a puberdade das aves. Mencionamos ritmos de postura por ser a oviposição facilmente verificável, já que nem toda ovulação é seguida de oviposição, como nos casos de queda da gema na cavidade intraperitoneal. Aos primeiros sinais de postura de ovos em frangas jovens, frequentemente observam-se certas irregularidades como: a) Postura irregular: longos intervalos entre dois ovos ou mais de um ovo por dia (geralmente são anormais). b) Ovos com casca mole («soft shelled eggs»), sem a adequada classificação de cálcio. c) Ovos com duas gemas. Talvez estes fenômenos sejam provenientes de uma excessiva estimulação do ovário e disfunções do oviduto. Em suma, tudo isto pode ser consequência da falta de sincronização dos complexos mecanismos que regulam o processo. Uma vez regularizada a postura dos ovos, verifica-se que a galinha coloca um número de ovos sucessivos, seguido de uma pausa ou descanso na postura (choco) de um ou vários dias. O número de ovos que põe seguidos é chamado de sequência ou série de postura. Normalmente, essa “pausa” acontece após uma sequência de quatro a seis ovos postos. A sequência de postura de uma galinha pode ser regular, ou seja, que se repete sucessivamente o número de ovos postos de forma contínua, ou irregular quando essa sequência não obedece ao padrão normal, sendo ela derivada. O mesmo aconteceria com os dias de descanso. Como exemplo podemos encontrar: XXXX - XXXX - série e repouso regular XXX — XX — série e descanso irregular O espaço de tempo entre dois ovos de cada série é um caráter individual. Verificações de Menher (1969) indicam que o intervalo médio entre dois ovos sucessivos de uma série depende da duração desta. Em grandes séries diminui o tempo entre dois ovos sucessivos. À medida que a idade da galinha aumenta, as séries diminuem. Também observa-se que o tempo transcorrido entre dois ovos sucessivos é menor na metade da série e máximo no final da série. Uma galinha com uma série regular do tipo: XXXX - XXXX durante um período de tempo concreto permite-nos estabelecer que tem uma intensidade de postura de 80%. A intensidade de postura é definida como a porcentagem de ovos de um efetivo de galinhas num determinado período de tempo. A evolução da porcentagem de postura ao longo da vida produtiva do rebanho nos dá a curva de postura com três fases: crescimento, constância retilínea e decrescente. Define-se como período de postura o intervalo de tempo entre o início da postura da galinha (20-22 semanas) e o fim da mesma. A duração deste período pode ser variável (entre 12 e 20 meses), dependendo de vários fatores. Se observarmos a hora de oviposição dos diferentes ovos de uma série de galinhas, verificaríamos que a mesma se atrasa dia após dia. Este é um fato lógico, tendo em conta que a formação do ovo é superior a 24 horas. Também se comprova que em nenhum caso há oviposições nos períodos de escuridão quando se mantêm programas clássicos de iluminação (porém, é frequente comprovar que uma porcentagem de ovos podem ser postos durante o período de escuridão). O controle dos mecanismos que regulam os ritmos de ovulação e que definirão as séries é muito complexo, então tento fazer um pequeno resumo. Uma vez produzida a ovulação, a presença de um ovo em formação colocaria em funcionamento um sistema «Feedback» negativo da seguinte forma: gema → gera estímulos nervosos → hipotálamo → suprime RH → sem estimulação da hipófise → bloqueio de uma nova ovulação Esta ideia não é tão simples e se desconhecem em profundidade os mecanismos que a regulam. Observe uma figura que detalha melhor a formação do ovo e a passagem pelos respectivos compartimentos reprodutivos da galinha. 3. DISTRIBUIÇÃO DAS OVIPOSIÇÕES Com programas de iluminação clássicos (17L:7N) já assinalámos que a oviposição na galinha realiza-se no período de luz, e que diariamente o momento de tal oviposição irá sendo regredido (atrasado). No entanto, existe algumas horas onde a frequência máxima de postura é concentrada, que normalmente coincide com as 2-4 horas após a iluminação. Se, experimentalmente, fornecermos 24 horas de luz às galinhas, a postura ocorre durante todo o período, seja de forma aleatória ou através os estímulos a determinados pontos de referência de fatores externos periódicos: ruídos, entradas, fala de pessoas, etc., então podemos estabelecer que existe um certo sincronismo. Quando os programas de iluminação que se seguem nas granjas de galinhas poedeiras não se ajustam às 24 horas ou que seguem programas fraccionados, a resposta é diversificada e deixamos sua avaliação até não conhecer os distintos programas especiais de iluminação. 4. BASES DA ILUMINAÇÃO PARA GALINHAS POEDEIRAS O estabelecimento de programas de iluminação começa na fase de recria da franga e dada a influência que a luz exerce sobre o desenvolvimento da maturidade sexual, os programas que se instauram terão um impacto sobre o futuro produtivo das frangas. As considerações que devem ser levadas em conta no estabelecimento dos programas de iluminação são as seguintes: a) Os programas devem ser considerados como uma "globalidade" durante toda a vida da galinha. A instauração de programas de iluminação das galinhas poedeiras deve estar em conformidade com o programa seguido durante a fase de recria. b) Os aumentos no fotoperíodo durante a fase de recria implica um adiantamento no aparecimento da maturidade sexual da galinha. Este efeito deve ser considerado prejudicial, uma vez que esta postura precoce é acompanhada de tamanhos inferiores de ovos (cuja avaliação no mercado é reduzida). Este avanço no início da postura pode levar a uma falta de harmonia entre puberdade e o desenvolvimento corporal (aponta-se para uma maior incidência de prolapsos). Também indica-se que uma maturidade sexual precoce pode ser acompanhada de irregularidades na postura, pior qualidade da casca e até a um maior índice de mortalidade. c) A redução do fotoperíodo durante a recria permite atrasar o momento do início da postura e a produção de ovos é de uma maior dimensão inicial, o que compensa a ligeira diminuição do número de ovos na sua vida produtiva. d) Estabelecido um programa e posto em prática não pode alterar-se o mesmo. e) Nunca diminuir o fotoperíodo na fase de produção de ovos. f) As alterações do fotoperíodo (aumentos ou diminuições) não passam de um conceito de sensibilidade ao fato do que da magnitude dessas alterações. g) As alterações no fotoperíodo afetam inicialmente o consumo de ração das frangas, mas estas adaptam-se rapidamente aos seus níveis de ingestão e suprimento de exigências ao novo fotoperíodo. h) Ações qualitativas (limitação de um nutriente) ou quantitativas na ração fornecida podem permitir, em si mesmas, o atraso da maturidade sexual das frangas, embora não se apliquem normalmente para este fim. O controle quantitativo do gênero alimentício obedece a estratégias destinadas a obter o peso ideal para uma determinada idade de acordo com as normas fornecidas pelo fornecedor das diferentes estirpes comerciais. i) Na decisão final, ao se definir um programa deve-se ter presente: Tipo de alojamento: — Galpão com ambiente controlado. — Galpão convencionais com janelas. Neste último caso a época de nascimento das frangas será um fator relevante a ser levado em consideração. Como aspectos a destacar poderíamos citar: — Durante os primeiros dias de vida da galinha convém fornecer-lhe luz durante as 24 horas, a fim de facilitar a adaptação ao seu novo habitat (localização de comedouros e bebedouros, etc.). — Durante a fase de recria devem ser evitadas falhas que estabeleçam períodos fotocrescentes, já que alterarão a resposta produtiva posterior de tais frangas (especialmente se altera-se na última fase do período decrescente). 4.1 Programas práticos de iluminação na recria Ao longo do trabalho consideraremos sempre uma recria de 20 semanas, embora este dado possa ser variável de acordo com: a) Melhoria genética das estirpes atuais, as quais tendem a ser mais precoces. b) Tentativa de uma maior produção de ovos. No caso de reprodutoras semipesadas, a duração do período de recria pode ser de 21-22 semanas. 4.1.1 Galpões convencionais com janelas Neste tipo de galpão a iluminação externa incide no interior do navio e devem ser estabelecidos programas para combater o aumento de luz natural que se apresenta de janeiro a junho. 1. Programa de fotoperíodo decrescente Para realizar este tipo de programa pode-se seguir esta rotina: a) Verificar na tabela as horas de luz natural (x) que vão dispor-se quando as frangas cumprirem as 20 semanas de vida. b) Aumentar em 6 horas o valor observado na tabela (x + 6 horas) e fornecê-las aos 4 ou 5 dias de vida. c) Diminuir semanalmente a iluminação artificial, de tal forma que quando chegarem às 20 semanas de vida, a luz fornecida coincida com a luz solar. Exemplo prático: frangas nascidas em 8 de janeiro: a) Observa-se em tabela que cumprirão as 20 semanas em 28 de maio, tendo um comprimento do dia de 14 horas e 45 minutos. b) aumentamos em 6 horas e fornecemos 20 horas e 45 minutos a partir do quarto dia. c) Diminuímos semanalmente 360 minutos/20 semanas = 18 minutos e quando cumprirem as 20 semanas de vida, o fotoperíodo de que dispõem (14 horas e 45 minutos) coincide com o comprimento do dia. 2. Programa de fotoperíodo constante a) Para levar a cabo este tipo de programa deve-se verificar na tabela o comprimento do dia mais longo durante as 20 semanas que dura a recria. b) Proporcionar essas horas de luz a partir dos primeiros 3-4 dias durante as 20 semanas. O uso de programas de luz constante em galpões convencionais com janelas não é muito frequente, apesar da certa poupança energética que acarreta. 4.1.2 Galpões com ambiente controlado Neste tipo de galpão considera-se que a luz solar não exerce nenhuma ação no interior do mesmo. No entanto, é necessário atentar-se para que o conceito de galpão totalmente escuro seja levado até às suas últimas consequências, evitando que por sistemas de ventilação, etc., possam existir fugas de luz que alterariam os programas de iluminação propostos. Nos galpões com ambiente controlado seguem-se dois tipos de programas: 1. Programa decrescente-constante Durante as primeiras semanas vai-se diminuindo o fotoperíodo paulatinamente (1 ou 2 horas) até chegar a 8 ou 10 horas, que ficariam constantes até as 20 semanas de idade. Uma variável deste programa consiste em ir diminuindo lentamente as horas de luz e por volta da 12ª semana fazer uma diminuição brusca, deixando um fotoperíodo de 7-8 horas, que se perduraria até às 20 semanas de vida. 2. Programa constante Consiste em proporcionar de 7 a 10 horas de luz constante durante toda a fase de recria (com exceção dos primeiros dias, os quais se consideram de adaptação). Na hora de estabelecer a intensidade luminosa nesta fase de recria nos encontramos com intervalos muito amplos. Diferentes fornecedores de frangas recomendam de 20 a 40 lux durante os primeiros dias e ir diminuindo de tal forma que ao primeiro mês de vida estejam a 10-20 lux. A partir da 5 semana e até 3-4 meses vem sendo recomendada 5-10 lux para que possa, assim, aumentar a intensidade a partir dessa data para níveis de 10-30 lux. 4.2 Programas clássicos de iluminação na fase de postura Uma vez que as frangas tenham atingido as 20 semanas de idade, é preciso estabelecer os programas de iluminação para o período de postura. É necessário considerar, como se fazia no período de recria, o tipo de galpão em que vão residir durante todo o período de postura, bem como o programa seguido na fase de recria. Recordando novamente que ao longo do período de postura nunca se deve diminuir a duração do fotoperíodo, passamos a definir os programas de iluminação mais usuais em função do tipo de galpão: 4.2.1 Galpões convencionais com janelas 1. Programa crescente Consiste em ir incrementando o fotoperíodo a partir da 20ª semana. Podem existir várias opções: a) Aumento do fotoperíodo semanal de forma constante até atingir as 16-17 horas de iluminação. b) Aumento brusco do fotoperíodo às 21 e 23 semanas até atingir as 15,5 horas de iluminação, que ficariam fixas em toda a fase de postura. Esta é uma recomendação clássica de algumas casas comerciais. Em galpões convencionais com janelas, os programas de iluminação constante não costumam ser utilizados. 4.2.2 Galpões de ambiente controlado Neste tipo de galpão deve ser instaurado um programa de fotoperíodo crescente. Às 20 semanas e em função do fotoperíodo que seguiram na fase de recria o incremento pode ser brusco (caso de frangas recriadas com 8-10 horas de iluminação, pode-se passar a 12-13 horas) e seguir posteriormente com incrementos de 20-30 minutos até atingir as 16-17 horas de iluminação. A intensidade da luz durante a fase de produção de ovos é unânime em considerar os valores de 10-15 lux como os mais adequados, desde que exista homogeneidade na sua distribuição. Atualmente, as recomendações das diferentes casas comerciais de estirpes de poedeiras são mais elevadas: na ordem de 20 a 30 lux. Níveis muito superiores não têm efeito sobre a produção de ovos e podem desencadear problemas de arranque de penas quando a intensidade é excessiva. 4.3 Outros programas de iluminação Em instalações de ambiente controlado os custos energéticos representam um capítulo importante dentro dos custos de uma exploração avícola. A fim de economizar energia, uma série de programas de iluminação vem sendo ensaiada, especialmente para a fase de postura, que poderíamos englobar em dois grupos: a) intermitentes ou fracionados. b) Não ajustados a 24 horas. 5. HIGIENE E MANEJO DA INCUBAÇÃO A higiene de todo o processo de incubação deve servir para estabelecer uma primeira medida de ruptura da cadeia de infecção. Há uma série de doenças como Marek, pulorose, encefalomielite aviária, micoplasmose, etc., que estão associadas ao processo de incubação. A higiene de todo o processo deve corresponder inicialmente ao controle na exploração, de tal forma que os reprodutores devem estar, do ponto de vista sanitário, em perfeitas condições e estendê-las ao manejo mecânico do ovo, regulação de entradas e saídas e igualmente a todas as instalações. Antes de continuar com o manejo do ovo para a incubadora, convém recordar alguns aspectos do desenvolvimento embrionário que ocorre dentro da própria galinha: o ovo é fertilizado na parte distal do infundíbulo cerca de 15 minutos após a ovulação, e quando se encontra no istmo (às 5 horas) já se produzem as primeiras divisões celulares. Às 9 horas da ovulação, o blastodermo cresce até um estágio de 256 células e antes da oviposição a formação do tubo digestivo (gastrulação) já está completada no embrião (PARKHURST e MOUNTNEY, 2012). As divisões celulares continuam após a oviposição, desde que as temperaturas estejam acima de 26,8ºC (zero fisiológico). 6. MANEJO DO OVO PARA A INCUBAÇÃO A colheita dos ovos nas explorações de reprodução deve ser efetuada com uma certa periodicidade (três a cinco vezes por dia), a fim de evitar problemas de roturas e de ovos sujos. Não devemos esquecer que a colocação em um mesmo ninho de vários ovos originam modificações nas temperaturas dos mesmos (superiores a zero fisiológico), que poderiam estar associadas a um reinício das divisões celulares no embrião. Uma vez recolhidos, os ovos devem ser instalados num armazém que permita manter uma temperatura de 15-18ºC (nunca inferior a 10ºC) e uma umidade de 70-75% para evitar uma perda de peso excessiva. A temperatura de armazenagem dos ovos para incubação pode variar em função do tempo em que permanecerão armazenados, pelo que é conveniente programar temperaturas mais baixas para um período de armazenagem mais longo. Alguns autores estabelecem que os ovos que permanecerem 3 dias na incubadora podem ser programados com temperaturas de 15ºC, enquanto que os que se armazenam por mais de 9 dias a temperatura recomendada é de 12ºC. Os ovos com problemas de casca, tais como calcificações defeituosas, quebra ou fissura, ovos com formas anormais e ovos com casca lisa e bem formada, devem ser eliminados na própria instalação. A uniformidade do tamanho dos ovos é um aspecto a destacar e o intervalo de peso mais adequado é de 55-65 g. Os ovos de maior tamanho sempre apresentam níveis mais elevados de problemas de casca e o período de incubação do mesmo é superior (até mais de 12 horas), por isso não é aconselhável introduzi-los na incubadora, assim como os ovos pequenos e os de gema dupla. Os trabalhos de Ron Jones (1978) evidenciam a importância do tamanho dos ovos ao considerar que as perdas de peso por evaporação são mais rápidas nos ovos de menor peso, e inclusive assinala que os ovos de casca branca são mais porosos, sugerindo sua incubação separada em função do tamanho. A desinfecção dos ovos (fumigação) com uma solução de formalina é prática corrente (45 ml de uma solução de formalina a 40% e 30 g de permanganato de potássio por metro cúbico de espaço ou 10 g/m3 de paraformaldeído aquecido num fumigador eléctrico), segundo as recomendações do Guia Cobb (1991). Um excesso de gás formaldeído pode ser neutralizado através da introdução de amoníaco líquido concentrado, 20 ml/m3. Pode também utilizar-se uma solução de cloro (500 ppm) a 43ºC durante 2 minutos, bem como produtos com amônio quaternário. Quando o tempo de armazenamento dos ovos para incubação é inferior a uma semana, a posição dos ovos para incubação dificilmente influencia a incubabilidade posterior. No entanto, quando o tempo de armazenamento excede 2 semanas, a incubabilidade dos ovos melhora se eles são virados diariamente. Romanoff, em 1960, estabeleceu os valores de incubabilidade dos ovos em função do tempo de armazenagem, verificando-se que, à medida que o período de tempo entre a postura dos ovos e a colocação na incubadora aumenta, os resultados de incubação diminuem, como pode ser observado na tabela 1: Tabela 1: Valores de incubalidade dos ovos em função do tempo de armazenamento -/- Período de armazenamento (dias) Incubalidade (%) 14 80 21 70 28 30 32 < 10 Fonte: ROMANOFF, 1960. Para evitar mudanças bruscas de temperatura (da sala de armazenamento da incubadora), que podem causar transpirações nos ovos, recomenda-se um aumento gradual da temperatura (12 a 18 horas antes de serem introduzidos na incubadora). Os ovos fecundados que são submetidos a longos percursos até chegarem ao incubatório devem ser mantidos no armazém durante 1 ou 2 dias antes de serem colocados nas incubadoras, melhorando assim os resultados de incubação. Através dos poros há uma troca de gases durante o armazenamento. O dióxido de carbono difunde-se no exterior e a sua concentração no ovo diminui rapidamente nas primeiras 12 horas após a postura. Se juntarmos as perdas de vapor de água, descobriremos que o armazenamento tem um impacto negativo nos resultados finais do processo de incubação. Experimentalmente, o tempo de armazenagem dos ovos fertilizados pode ser prolongado através da embalagem hermética em atmosfera de nitrogênio ou de anidrido carbônico, incluindo o revestimento de óleos. Alguns incubatórios testam o revestimento dos ovos com materiais plásticos para evitar tais perdas, todavia não é muito indicado, uma vez que lacra a passagem do oxigênio exterior para o embrião interior. No caso de nos depararmos com ovos sujos, e apesar dos condicionantes sanitários que vão associados, pode-se recorrer à sua limpeza e lavá-lo com água e algum desinfetante. Se a limpeza for excessiva, deve considerar-se a alteração que pode ter sofrido a cutícula da casca, pelo que não se recomenda a raspagem manual ou mecânica da mesma. De acordo com o estabelecido pelo Guia Cobb (1991), os efeitos mais importantes do armazenamento dos ovos são: a) O armazenamento prolonga o tempo de incubação e, em média, um dia de armazenamento prolonga o tempo de incubação por 1 hora. b) A armazenagem reduz a incubabilidade dos ovos. Este efeito, descrito acima, é quantificado de forma que a partir do quinto dia de armazenamento, cada dia de armazenamento adicional representa perdas de 0,5 a 1% na incubabilidade. c) O peso dos ovos pode diminuir quando o armazenamento dos ovos é de 14 dias ou mais. 6.1 Carregamento dos ovos na incubadora Embora ainda existam incubatórios que introduzem os ovos diretamente do armazém para a incubadora, recomenda-se um pré-aquecimento suave dos ovos até atingir temperaturas próximas dos 23ºC em 6 horas, independentemente da temperatura de partida. Duas horas antes de serem colocados na incubadora, a temperatura considerada ideal é de 28ºC. 6.2 Tempo de incubação Como já foi explicado acima, o tempo necessário para a incubação dos ovos de galinha deriva de uma função de vários fatores, de modo que os 21 dias e 4 horas (508 horas) que são definidos como tempo de referência podem ser ligeiramente modificados. 7. FATORES ENVOLVIDOS NO PROCESSO DE INCUBAÇÃO Os resultados obtidos por diferentes incubatórios variam consideravelmente de um para outros. As causas destas variações podem estar relacionadas ao manejo dos reprodutores, fertilidade dos ovos e na própria incubação. Cada empresa que dispõe de incubatórios desenvolve seu próprio método de operação no processo de incubação e seus padrões de qualidade exigidos nos pintainhos são geralmente variáveis. Vários fatores que desempenham um papel importante no processo de incubação já foram descritos ao comentar o manejo do ovo para incubação: uniformidade de pesos, qualidade de casca, armazenamento, etc., por isso é necessário assinalar os parâmetros a controlar na incubadora e no nascedouro. Em suma, podem ser estabelecidas as seguintes condições: Parâmetros Incubadora Nascedouro Temperatura (ºC) 37,5 – 37,7 37,1 Umidade relativa (%) 55 – 60 < 75 Ventilação (m3/minuto/1000 ovos) 0,14 0,23 – 0,28 Nível de CO2 0,3 – 0,4 0,5 – 0,6 Nível de O2 21 21 Número de viagens/dia < 4 – 6 — Tabela 2: Condições aceitas para a incubação dos ovos e nascimento dos pintainhos. 7.1 Manejo com os pintainhos de 1 dia – do incubatório para os galpões Numa sala convenientemente climatizada, 22-25 ºC e 70-80% de umidade, procedem-se as seguintes operações: a) Triagem dos pintainhos - Eliminando os que apresentem anomalias ou tenham pouca viabilidade/vitalidade, problemas nos membros, bico, olhos, se apresentam-se fracos, etc. b) Sexagem dos pintainhos - A separação dos sexos tem um interesse relativo no caso dos criadouros e criadores, mas é uma operação obrigatória quando o que interessa é produzir galinhas de postura ou reprodutores. Para o processo de separação por sexo podem ser utilizados dois sistemas: — Exame da cloaca, seguindo o método de Masui e Hashimoto, no qual é preciso evaginar a cloaca, mediante pressão, e através de uma luz direta observar as protuberâncias que correspondem a cada sexo. A aplicação desta técnica requer um elevado grau de especialização e os erros daí resultantes são insignificantes. Como regra a seguir, quando se aplica esta técnica, é que sua realização deve estar o mais próximo possível ao momento do nascimento. — Mediante o exame de caracteres ligados ao sexo, os caracteres usados para a determinação do sexo nas aves são vários: cores da plumagem (prateados frente a dourados: lisos frente a barrados), mas o mais empregado na atualidade faz referência à comparação dos comprimentos das penas primárias frente às de cobertura (quando as penas primárias são mais longas que as de cobertura, é uma fêmea). Esta técnica também é realizada dentro de poucas horas de nascimento. c) Vacinação dos pintainhos - Durante as primeiras horas de vida, as aves são normalmente alimentadas por via oral (spray) ou por injeção (com vacina manual ou automática). Vacina-se, também, contra várias doenças no primeiro dia de vida dos pintainhos, como a Marek, Gumboro e Bouba Aviária. d) Embalagem - Desenvolvidas as anteriores operações e já dentro da zona de expedição, realiza-se a última triagem e classificação (no caso dos reprodutores e das frangas, o processo pode ter conotações comerciais e podem apresentar-se no mercado várias classes em função da qualidade do produto, que, neste caso, é normalmente o peso), para posteriormente, contar e introduzi-las nas embalagens correspondentes, que podem ser retornáveis ou não. Nas embalagens normalmente introduz-se uma centena de aves (2 por 100) sem custo como regra de compensação às baixas iniciais. Em todas estas operações, o controle da temperatura e da humidade deve ser rigoroso, tal como descrito acima. e) Transporte - Os veículos de transporte devem estar equipados com sistemas auxiliares de calor e arrefecimento que permitam garantir condições estabelecidas, independentemente da situação atmosférica externa. A temperatura do ar fornecido no transporte deve ser de 28ºC quando as frangas estão em embalagens de plástico, enquanto que se forem de papelão a temperatura requerida pode ser bastante inferior (20ºC), segundo o Guia Cobb (1991). A distribuição da carga no transporte (para que a distribuição térmica seja homogénea), o controle contínuo das condições ambientais e os cuidados na condução e na descarga da mercadoria são os últimos aspectos importantes a assinalar. 8. RESUMO E PRIMEIRAS CONCLUSÕES No presente trabalho, tentou-se expor de forma sucinta os aspectos relacionados com a postura dos ovos: irregularidades no início da postura, sequência de postura, intensidade de postura, curva de postura, período de postura e distribuição de oviposições. O controle da iluminação, com seus diferentes programas, tanto em recria como em postura, é objeto de especial desenvolvimento. Uma terceira parte trata da questão da incubação artificial, começando pela higiene e manejo da incubação. É feita especial referência ao manejo dos ovos a serem incubados, e se resume os fatores que controlam o processo de incubação. -/- Emanuel Isaque Cordeiro da Silva – Departamento de Zootecnia da UFRPE. Recife, 2020. -/- REFERÊNCIAS BIBLIOGRÁFICAS -/- ABAD, M. et al. Reproducción e incubación en avicultura. Real Escuela de Avicultura. España, 2003. CAMPOS, Egladson João. Avicultura: razões, fatos e divergências. São Paulo: FEP-MVZ, 2000. COBB. Manual de manejo de frangos Cobb 500: guia de manejo. São Paulo: Cobb-Vantress Brasil, 2001 CONTO, L. A. Avicultura de postura. Avicultura Industrial, v. 1121, n. 95, 2004. ENSMINGER, M. Eugene. Zootecnia general. Buenos Aires: Centro Regional de Ayuda Técnica, 1973. ESTEBAN, José María Lasheras; ROCHA, Luís Oliveira. Manual de avicultura. Lisboa: Litexa, 1951. LANA, Geraldo Roberto Quintão. Avicultura. Recife: Livraria e Editora Rural Ltda, 2000. LOPES, Jackeline Cristina Ost. Caderno Didático de Avicultura (UFRN/UFPI). Cadernos Pronatec Goiás, v. 1, n. 1, p. 74-173, 2018. MENHER, A. La gallina. Zaragoza: Acribia, 1969. MACARI, Marcos. Manejo da incubação. Campinas: Facta, 2003. MALAQUIAS, Jessica Dantas. Manejo de galinhas poedeiras. 2019. Trabalho de Conclusão de Curso. Graduação em Zootecnia, UFRPE. 42f. Brasil. MALAVAZZI, Gilberto. Avicultura: manual prático. São Paulo: NBL Editora, 1983. PARKHURST, Carmen; MOUNTNEY, George J. Poultry meat and egg production. Berlim: Springer Science & Business Media, 2012. ROMANOFF, A.L. The Avian Embryo. New York: The Macmillan Co., 1960. RON JONES. A closer look at incubation. Poultry International. Vol 17. n° 2. ROSE, S. P. et al. Principles of poultry science. Nova Iorque: CAB International, 1997. WHITE, Fred N.; KINNEY, James L. Avian incubation. Science, v. 186, n. 4159, p. 107-115, 1974. (shrink)

We have a much better understanding of physics than we do of consciousness. I consider ways in which intrinsically mental aspects of fundamental ontology might induce modifications of the known laws of physics, or whether they could be relevant to accounting for consciousness if no such modifications exist. I suggest that our current knowledge of physics should make us skeptical of hypothetical modifications of the known rules, and that without such modifications it’s hard to imagine how intrinsically mental aspects could (...) play a useful explanatory role. Draft version of a paper submitted to Journal of Consciousness Studies, special issue responding to Philip Goff’s Galileo’s Error: Foundations for a New Science of Consciousness. (shrink)

Recently, bioethicists and the UNCRPD have advocated for supported medical decision-making on behalf of patients with intellectual disabilities. But what does supported decision-making really entail? One compelling framework is Anita Silvers and Leslie Francis’ mental prosthesis account, which envisions supported decision-making as a process in which trustees act as mere appendages for the patient’s will; the trustee provides the cognitive tools the patient requires to realize her conception of her own good. We argue that supported decision-making would be better understood (...) as a collaborative process, giving patients with intellectual disabilities the opportunity to make decisions in a respectful relationship with trusted others. We offer an alternative account of supported decision-making where the primary constraint is to protect the patient from domination by the trustee. This is advantageous in its preservation of the prospects for genuine collaboration, for the mental prosthesis approach ultimately reinforces a problematic ideal of isolated patient self-determination. (shrink)

Ontologies are some of the most central constructs in today's large plethora of knowledge technologies, namely in the context of the semantic web. As their coinage indicates, they are direct heirs to the ontological investigations in the long Western philosophical tradition, but it is not easy to make bridges between them. Contemporary ontological commitments often take causality as a central aspect for the ur-segregation of entities, especially in scientific upper ontologies; theories of causality and philosophical ontological investigations often go hand-in-hand, (...) and were essentially inseparable in medieval thought. This constitutes the foundation for a bridge, and this article analyzes the causality-based ontology of the late medieval philosopher Dietrich of Freiberg from the viewpoint of today's upper-ontology engineering. In this bridging attempt, it offers a translation into English of the first part of Dietrich's De origine (abbreviated title) that is a compromise between traditional scholarly translations of medieval Latin philosophical texts and contemporary ontology. (shrink)

In several recent contributions to the growing literature on slurs, Hedger draws upon Kaplan's distinction between descriptive and expressive content to argue that slurs are expressions with purely expressive content. The distinction between descriptive and expressive content and the view that slurs are expressions with purely expressive content has been widely acknowledged in prior work, and Hedger aims to contribute to this tradition of scholarship by offering novel arguments in support of his "pure expressivist" account of slurs. But the account (...) that PE offers is explanatorily inadequate, resting on suspect a priori intuitions which also commit one to denying many basic facts about slurs, such as that slurs largely display systematic differential application and that slurs can be used non-offensively between in-group speakers. In this article I provide clear reasons for rejecting PE, arguing particularly against Hedger as one of PE’s most explicit and recent proponents. In showing that PE is inadequate in at least 11 ways, I argue in favor of a mixed or hybrid approach. (shrink)

In this article, we describe what cryptocurrency is, how it works, and how it relates to familiar conceptions of and questions about money. We then show how normative questions about monetary policy find new expression in Bitcoin and other cryptocurrencies. These questions can play a role in addressing not just what money is, but what it should be. A guiding theme in our discussion is that progress here requires a mixed approach that integrates philosophical tools with the purely technical results (...) of disciplines like computer science and economics. Note: this article is the first entry within a two-part sequence on the Philosophy, Politics, and Economics of Cryptocurrency. (shrink)

This paper argues that epistemic errors rooted in group- or identity- based biases, especially those pertaining to disability, are undertheorized in the literature on medical error. After sketching dominant taxonomies of medical error, we turn to the field of social epistemology to understand the role that epistemic schemas play in contributing to medical errors that disproportionately affect patients from marginalized social groups. We examine the effects of this unequal distribution through a detailed case study of ableism. There are four primary (...) mechanisms through which the epistemic schema of ableism distorts communication between nondisabled physicians and disabled patients: testimonial injustice, epistemic overconfidence, epistemic erasure, and epistemic derailing. Measures against epistemic injustices in general and against schema-based medical errors in particular are ultimately issues of justice that must be better addressed at all levels of health care practice. (shrink)

Matthew Adler's Measuring Social Welfare is an introduction to the social welfare function (SWF) methodology. This essay questions some ideas at the core of the SWF methodology having to do with the relation between the SWF and the measure of well-being. The facts about individual well-being do not single out a particular scale on which well-being must be measured. As with physical quantities, there are multiple scales that can be used to represent the same information about well-being; no one scale (...) is special. Like physical laws, the SWF and its ranking of distributions cannot depend on exactly which of these scales we use. Adler and other theorists in the SWF tradition have used this idea to derive highly restrictive constraints on the shape of the SWF. These constraints rule out seemingly plausible views about distributive justice and population ethics. I argue, however, that these constraints stem from a simple but instructive mistake. The SWF should not be applied to vectors of numbers such as 1 and 2, but rather to vectors of dimensioned quantities such as 1 util and 2 utils. This seemingly pedantic suggestion turns out to have far-reaching consequences. Unlike the orthodox SWF approach, treating welfare levels as dimensioned quantities lets us distinguish between real changes in well-being and mere changes in the unit of measurement. It does this without making the SWF depend on the scale on which welfare is measured, and in a way that avoids the restrictive constraints on the shape of the SWF. (shrink)

Contemporary Western societies are obsessed with the “obesity epidemic,” dieting, and fitness. Fat people violate the Western conscience by violating a thinness norm. In virtue of violating the thinness norm, fat people suffer many varied consequences. Is their suffering morally permissible, or even obligatory? In this paper, I argue that the answer is no. I examine contemporary philosophical accounts of oppression and draw largely on the work of Sally Haslanger to generate a set of conditions sufficient for some phenomena to (...) count as oppression, and I illustrate the account’s value using the example of gender oppression. I then apply the account to fat people, examine empirical evidence, and argue that the suffering of fat people counts as oppression. (shrink)

As inductive decision-making procedures, the inferences made by machine learning programs are subject to underdetermination by evidence and bear inductive risk. One strategy for overcoming these challenges is guided by a presumption in philosophy of science that inductive inferences can and should be value-free. Applied to machine learning programs, the strategy assumes that the influence of values is restricted to data and decision outcomes, thereby omitting internal value-laden design choice points. In this paper, I apply arguments from feminist philosophy of (...) science to machine learning programs to make the case that the resources required to respond to these inductive challenges render critical aspects of their design constitutively value-laden. I demonstrate these points specifically in the case of recidivism algorithms, arguing that contemporary debates concerning fairness in criminal justice risk-assessment programs are best understood as iterations of traditional arguments from inductive risk and demarcation, and thereby establish the value-laden nature of automated decision-making programs. Finally, in light of these points, I address opportunities for relocating the value-free ideal in machine learning and the limitations that accompany them. (shrink)

In this article, I examine the moral dimensions of gender affirmation. I argue that the moral value of gender affirmation is rooted in what Iris Murdoch called loving attention. Loving attention is central to the moral value of gender affirmation because such affirmation is otherwise too fragile or insincere to have such value. Moral reasons to engage in acts that gender affirm derive from the commitment to give and express loving attention to trans people as a way of challenging their (...) marginalization. In the latter part of the paper, I will discuss how my arguments bear on recent arguments by Robin Dembroff and Daniel Wodak (2018) on the use of gender-neutral language. They argue that we have a duty not to use gender-specific pronouns for anyone. Their conclusion turns, in part, on a rejection of gender affirmation as a moral duty. The value of gender affirmation, rooted in our moral perception of trans people, should make us skeptical of this conclusion, in favor of a more nuanced and pluralistic approach to the ethics of gendering. (shrink)

While experimental philosophy has fruitfully applied the tools and resources of psychology and cognitive science to debates within epistemology, metaphysics, and ethics, relatively little work has been done within philosophy of religion. And this isn’t due to a lack of need! Philosophers of religion frequently rely on empirical claims that can be either verified or disproven, but without exploring whether they are. And philosophers of religion frequently appeal to intuitions which may vary wildly according to education level, theological background, etc., (...) without concern for whether or not the psychological mechanisms that underwrite those intuitions are broadly shared or reliable. In this chapter, I explore some of the fruit and possibilities for the emerging field of experimental philosophy of religion. First, in Section 1, I will elucidate some of the historical grounding for experimental philosophy of religion. Then in Section 2, I briefly consider how the tools and resources of experimental philosophy might be fruitfully applied to a seminal topic within philosophy of religion, namely, the problem of evil. In Section 3, we’ll sketch some broader applications of experimental philosophy of religion. (shrink)

To the question whether Hume believed in mind-independent physical objects (or as he would put it, bodies), the answer is Yes and No. It is Yes when Hume writes “We may well ask, What causes induce us to believe in the existence of body? but ’tis in vain to ask, Whether there be body or not? That is a point, which we must take for granted in all our reasonings.” However the answer is No after inquiring into the causes of (...) that belief, when he writes, “What then can we look for from this confusion of groundless and extraordinary opinions but error and falsehood? And how can we justify to ourselves any belief we repose in them?” My view is that Hume’s Yes and No answers can best be accounted for by seeing him as a Pyrrhonian skeptic in the tradition of Sextus Empiricus. This interpretation, while finding considerable truth in the various positions canvassed, is closest to those of Norton, Fogelin, and especially Popkin. (shrink)

ABSTRACT The idea that two words can be instances of the same word is a central intuition in our conception of language. This fact underlies many of the claims that we make about how we communicate, and how we understand each other. Given this, irrespective of what we think words are, it is common to think that any putative ontology of words, must be able to explain this feature of language. That is, we need to provide criteria of identity for (...) word-types which allow us to individuate words such that it can be the case that two particular word-instances are instances of the same word-type. One solution, recently further developed by Irmak, holds that words are individuated by their history. In this paper, I argue that this view either fails to account for our intuitions about word identity, or is too vague to be a plausible answer to the problem of word individuation. (shrink)

Many say that ontological disputes are defective because they are unimportant or without substance. In this paper, we defend ontological disputes from the charge, with a special focus on disputes over the existence of composite objects. Disputes over the existence of composite objects, we argue, have a number of substantive implications across a variety of topics in metaphysics, science, philosophical theology, philosophy of mind, and ethics. Since the disputes over the existence of composite objects have these substantive implications, they are (...) themselves substantive. (shrink)

While there seems to be much evidence that perceptual states can occur without being conscious, some theorists recently express scepticism about unconscious perception. We explore here two kinds of such scepticism: Megan Peters and Hakwan Lau's experimental work regarding the well-known problem of the criterion -- which seems to show that many purported instances of unconscious perception go unreported but are weakly conscious -- and Ian Phillips' theoretical consideration, which he calls the 'problem of attribution' -- the worry that many (...) purported examples of unconscious perception are not perceptual, but rather merely informational and subpersonal. We argue that these concerns do not undermine the evidence for unconscious perception and that this sceptical approach results in a dilemma for the sceptic, who must either deny that there is unconscious mentality generally or explain why perceptual states are unique in the mind such that they cannot occur unconsciously. Both options, we argue, are problematic. (shrink)

Ectogestation involves the gestation of a fetus in an ex utero environment. The possibility of this technology raises a significant question for the abortion debate: Does a woman’s right to end her pregnancy entail that she has a right to the death of the fetus when ectogestation is possible? Some have argued that it does not Mathison & Davis. Others claim that, while a woman alone does not possess an individual right to the death of the fetus, the genetic parents (...) have a collective right to its death Räsänen. In this paper, I argue that the possibility of ectogestation will radically transform the problem of abortion. The argument that I defend purports to show that, even if it is not a person, there is no right to the death of a fetus that could be safely removed from a human womb and gestated in an artificial womb, because there are competent people who are willing to care for and raise the fetus as it grows into a person. Thus, given the possibility of ectogestation, the moral status of the fetus plays no substantial role in determining whether there is a right to its death. (shrink)

Since at least 2008 linguists and philosophers of language have started paying more serious attention to issues concerning the meaning or use of racial epithets and slurs. In an influential article published in The Journal of Philosophy, for instance, Christopher Hom (2008) offered a semantic account of racial epithets called Combinatorial Externalism (CE) that advanced a novel argument for the exclusion of certain epithets from freedom of speech protection under the First Amendment (p. 435). Also in more recent work, “The (...) Expressive Meaning of Racial Epithets: Towards A Non-Unitary Account of Expressive Meaning,” Diane Blakemore (2013) offered an alternative pragmatic account of racial epithets rooted in Dan Sperber and Deirdre Wilson’s (1986) relevance theory. Adam Croom (2008) has also discussed epithets before in prior work, through a consideration of a paradigmatic racial epithet directed towards Native Americans, but then moved on in subsequent work to focus on developing a more nuanced account of paradigmatic slurring terms instead (Croom 2010; Croom 2011; Croom 2012; Croom 2013; Croom 2014a; Croom 2014b; Croom under review). So the purpose of this article is to return to and extend the previous account of racial epithets provided by Croom (2008) through a consideration of another paradigmatic racial epithet, but this time one directed towards Asian Americans instead of Native Americans. Here I also offer a novel suggestion for how to differentiate between epithets and slurs, offering new insight into how epithets and slurs are both similar and different. A sample list of over 100 other racial epithets that can be accounted for by the kind of analysis presented here is provided in Croom (2008, p. 44-45). (shrink)

For millennia, knowledge has eluded a precise definition. The industrialization of knowledge (IoK) and the associated proliferation of the so-called knowledge communities in the last few decades caused this state of affairs to deteriorate, namely by creating a trio composed of data, knowledge, and information (DIK) that is not unlike the aporia of the trinity in philosophy. This calls for a general theory of knowledge (ToK) that can work as a foundation for a science of knowledge (SoK) and additionally distinguishes (...) knowledge from both data and information. In this paper, I attempt to sketch this generality via the establishing of both knowledge structures and knowledge systems that can then be adopted/adapted by the diverse communities for the respective knowledge technologies and practices. This is achieved by means of a formal–indeed, mathematical–approach to epistemological matters a.k.a. formal epistemology. The corresponding application focus is on knowledge systems implementable as computer programs. (shrink)

I want to argue that self-deception is a species of a more general phenomenon, which I shall call pseudorationality, which in turn is necessitated by what I shall describe as our highest-order disposition to literal self-preservation. By "literal self-preservation," I mean preservation of the rational intelligibility of the self, in the face of recalcitrant facts that invariably threaten it.

I argue for three conclusions. First, responsibility skeptics are committed to the position that the criminal justice system should adopt a universal nonresponsibility excuse. Second, a universal nonresponsibility excuse would diminish some of our most deeply held values, further dehumanize criminals, exacerbate mass incarceration, and cause an even greater number of innocent people (nonwrongdoers) to be punished. Third, while Saul Smilansky's ‘illusionist’ response to responsibility skeptics – that even if responsibility skepticism is correct, society should maintain a responsibility‐realist/retributivist criminal justice (...) system – is generally compelling, it would not work if a majority of society were to convert, theoretically and psychologically, to responsibility skepticism. In this (highly improbable) scenario, and only in this (highly improbable) scenario, the criminal justice system would need to be reformed in such a way that it aligned with the majority's responsibility‐skeptical beliefs and attitudes. (shrink)

This book contains a selection of papers from the workshop *Women in the History of Analytic Philosophy* held in October 2019 in Tilburg, the Netherlands. It is the first volume devoted to the role of women in early analytic philosophy. It discusses the ideas of ten female philosophers and covers a period of over a hundred years, beginning with the contribution to the Significs Movement by Victoria, Lady Welby in the second half of the nineteenth century, and ending with Ruth (...) Barcan Marcus’s celebrated version of quantified modal logic after the Second World War. The book makes clear that women contributed substantially to the development of analytic philosophy in all areas of philosophy, from logic, epistemology, and philosophy of science, to ethics, metaphysics, and philosophy of language. It illustrates that although women's voices were no different from men's as regards their scope and versatility, they had a much harder time being heard. The book is aimed at historians of philosophy and scholars in gender studies. (shrink)

This paper will argue that there is no such thing as introspective access to judgments and decisions. I t won't challenge the existence of introspective access to perceptual and imagistic states, nor to emotional feelings and bodily sensations. On the contrary, the model presented in Section 2 presumes such access. Hence introspection is here divided into two categories: introspection of propositional attitude events, on the one hand, and introspection of broadly perceptual events, on the other. I shall assume that the (...) latter exists while arguing that the fonner doesn't . Section I makes some preliminary points and distinctions, and outlines the scope of the argument. Section 2 presents and motivates the general model of introspection that predicts a divided result. Section 3 provides independent evidence for the conclusion that judgments and decisions aren't introspectable. Section 4 then replies to a number of objections to the argument, the most important of which is made from the perspective of so-called "dual systems theories" of belief formation and decision making, The upshot is a limited form of eliminativism about introspection, in respect of at least two core categories of propositional attitude. (shrink)

Background Retraction is a mechanism for alerting readers to unreliable material and other problems in the published scientific and scholarly record. Retracted publications generally remain visible and searchable, but the intention of retraction is to mark them as “removed” from the citable record of scholarship. However, in practice, some retracted articles continue to be treated by researchers and the public as valid content as they are often unaware of the retraction. Research over the past decade has identified a number of (...) factors contributing to the unintentional spread of retracted research. The goal of the Reducing the Inadvertent Spread of Retracted Science: Shaping a Research and Implementation Agenda (RISRS) project was to develop an actionable agenda for reducing the inadvertent spread of retracted science. This included identifying how retraction status could be more thoroughly disseminated, and determining what actions are feasible and relevant for particular stakeholders who play a role in the distribution of knowledge. -/- Methods These recommendations were developed as part of a year-long process that included a scoping review of empirical literature and successive rounds of stakeholder consultation, culminating in a three-part online workshop that brought together a diverse body of 65 stakeholders in October–November 2020 to engage in collaborative problem solving and dialogue. Stakeholders held roles such as publishers, editors, researchers, librarians, standards developers, funding program officers, and technologists and worked for institutions such as universities, governmental agencies, funding organizations, publishing houses, libraries, standards organizations, and technology providers. Workshop discussions were seeded by materials derived from stakeholder interviews (N = 47) and short original discussion pieces contributed by stakeholders. The online workshop resulted in a set of recommendations to address the complexities of retracted research throughout the scholarly communications ecosystem. -/- Results The RISRS recommendations are: (1) Develop a systematic cross-industry approach to ensure the public availability of consistent, standardized, interoperable, and timely information about retractions; (2) Recommend a taxonomy of retraction categories/classifications and corresponding retraction metadata that can be adopted by all stakeholders; (3) Develop best practices for coordinating the retraction process to enable timely, fair, unbiased outcomes; and (4) Educate stakeholders about pre- and post-publication stewardship, including retraction and correction of the scholarly record. -/- Conclusions Our stakeholder engagement study led to 4 recommendations to address inadvertent citation of retracted research, and formation of a working group to develop the Communication of Retractions, Removals, and Expressions of Concern (CORREC) Recommended Practice. Further work will be needed to determine how well retractions are currently documented, how retraction of code and datasets impacts related publications, and to identify if retraction metadata (fails to) propagate. Outcomes of all this work should lead to ensuring retracted papers are never cited without awareness of the retraction, and that, in public fora outside of science, retracted papers are not treated as valid scientific outputs. (shrink)

Husserl’s theory of passive experience first came to systematic and detailed expression in the lectures on passive synthesis from the early 1920s, where he discusses pure passivity under the rubric of affection and association. In this paper I suggest that this familiar theory of passive experience is a first approximation leaving important questions unanswered. Focusing primarily on affection, I will show that Husserl did not simply leave his theory untouched. In later manuscripts he significantly reworks the theory of affection in (...) terms of instinctive intentionality and a passive experience of desire aimed at satisfaction and enjoyment. This paper will show that the theory of affection and the theory of instincts in Husserl are really one and the same, differing only in the superior theoretical apparatus with which Husserl treats the phenomenon in his more considered theory of the instincts. I demonstrate the connection between the two theories by showing how what he generically calls “affection” in earlier texts is the same phenomenon he calls “curiosity” in later texts. The connection is further supported by the way curiosity does the same work as affection in its function within Husserl’s theory of association, serving as the basic connective tissue linking diverse experiences. In closing, I deal with the problem of how to integrate the experience of the body into the theory of instincts, displaying in another way how Husserl improves his theory of affection by making it more concrete when he recasts it as a theory of instincts. (shrink)

Contemporary philosopher Jacques Rancière has been criticized for a conception of “politics” that is insensitive to the diminished agency of the corporeally oppressed. In a recent article, Dana Mills locates a solution to this alleged problem in Rancière most recent book translated into English, Aisthesis, in its chapter on Mallarmé’s writings on modern dancer Loïe Fuller. My first section argues that Mills’ reading exacerbates an “homonymy” (Rancière’s term) in Rancière’s use of the word “inscription,” which means for him either a (...) vicious literal carving on living bodies, or else a virtuous figurative carving on nonliving bodies. The former, I call “bodily carving,” while the latter is the “corporeal writing” that I take Mallarmé to affirm in Fuller. My second section observes that Rancière himself misses a homonymy in Mallarmé on Fuller, namely “dance,” meaning either “ballet” or dance in general (including Fuller’s). My third section concludes that Rancière’s chapter on Fuller includes another “dance” homonymy, meaning either “concert dance” or what I term a new “art of meta-movement” in Fuller. The latter art, I conclude, is equivalent to Mallarmé’s “corporeal writing,” and can be understood as a new form of dance education, in pursuit of a new utopia of worker-dancers. (shrink)

Perhaps owing to frictions between his Christological worldview and the dominant secularism of contemporary French thought as taken up in the U.S., and persistent worries about a seeming solipsism in his phenomenology, Michel Henry's innovative contributions to aesthetics have received unfortunately little attention in English. The present investigation addresses both issues simultaneously with a new interpretation of his recently-translated 1996 interview, “Art and Phenomenology.” Inspired by this special issue’s theme, “French Thought in Dialogue,” it emphasizes four levels of dialogue in (...) the interview, as follows: (1) the interview as such, with Brohm; (2) its titular dialogue between art and phenomenology; (3) what I term a “trans-religious” dialogue between Christianity’s Jesus and Nietzsche’s Dionysus; and (4) a related dialogue between painting (Henry’s favored genre) and dance that is “Dionysian” (in Nietzsche’s sense). It concludes with new phenomenological accounts of a literal and a figurative dance, namely the social Latin dance called bachata, and an improvised musical dialogue with the mockingbirds of my hometown. In sum, thanks to Henry’s engagement with various forms of dialogue, including with Brohm, the arts, paganism, and dance, one can find room in his transcendental subjectivity of Life for others, dancingly transcending even humanity. (shrink)

In this paper, we developed an Artificial Neural Network (ANN) for detect the absence or presence of lung cancer in human body. Symptoms were used to diagnose the lung cancer, these symptoms such as Yellow fingers, Anxiety, Chronic Disease, Fatigue, Allergy, Wheezing, Coughing, Shortness of Breath, Swallowing Difficulty and Chest pain. They were used and other information about the person as input variables for our ANN. Our ANN established, trained, and validated using data set, which its title is “survey lung (...) cancer”. Model evaluation showed that the ANN model is able to detect the absence or presence of lung cancer with 96.67 % accuracy. (shrink)

Placeholder essentialism is the view that there is a causal essence that holds category members together, though we may not know what the essence is. Sometimes the placeholder can be filled in by scientific essences, such as when we acquire scientific knowledge that the atomic weight of gold is 79. We challenge the view that placeholders are elaborated by scientific essences. On our view, if placeholders are elaborated, they are elaborated Aristotelian essences, a telos. Utilizing the same kinds of experiments (...) used by traditional essentialists—involving superficial change (study 1), transformation of insides (study 2), acquired traits (study 3) and inferences about offspring (study 4)—we find support for the view that essences are elaborated by a telos. And we find evidence (study 5) that teleological essences may generate category judgments. (shrink)

Applied ontologies have been used more and more frequently to enhance systems engineering. In this paper, we argue that adopting principles of ontological realism can increase the benefits that ontologies have already been shown to provide to the systems engineering process. Moreover, adopting Basic Formal Ontology (BFO), an ISO standard for top-level ontologies from which more domain specific ontologies are constructed, can lead to benefits in four distinct areas of systems engineering: (1) interoperability, (2) standardization, (3) testing, and (4) data (...) exploitation. Reaping these benefits in a model-based systems engineering (MBSE) context requires utilizing an ontology’s vocabulary when modeling systems and entities within those systems. If the chosen ontology abides by the principles of ontological realism, a semantic standard capable of uniting distinct domains, using BFO as a hub, can be leveraged to promote greater interoperability among systems. As interoperability and standardization increase, so does the ability to collect data during the testing and implementation of systems. These data can then be reasoned over by computational reasoners using the logical axioms within the ontology. This, in turn, generates new data that would have been impossible or too inefficient to generate without the aid of computational reasoners. (shrink)

Growing awareness of the ethical implications of neuroscience in the early years of the 21st century led to the emergence of the new academic field of “neuroethics,” which studies the ethical implications of developments in the neurosciences. However, despite the acceleration and evolution of neuroscience research on nonhuman animals, the unique ethical issues connected with neuroscience research involving nonhuman animals remain underdiscussed. This is a significant oversight given the central place of animal models in neuroscience. To respond to these concerns, (...) the Center for Neuroscience and Society and the Center for the Interaction of Animals and Society at the University of Pennsylvania hosted a workshop on the “Neuroethics of Animal Research” in Philadelphia, Pennsylvania. At the workshop, expert speakers and attendees discussed ethical issues arising from neuroscience research involving nonhuman animals, including the use of animal models in the study of pain and psychiatric conditions, animal brain-machine interfaces, animal–animal chimeras, cerebral organoids, and the relevance of neuroscience to debates about personhood. This paper highlights important emerging ethical issues based on the discussions at the workshop. This paper includes recommendations for research in the United States from the authors based on the discussions at the workshop, loosely following the format of the 2 Gray Matters reports on neuroethics published by the Presidential Commission for the Study of Bioethical Issues. (shrink)

A rejoinder to Harri Mäcklin, "A Heideggerian Critique of Immersive Art".

Virtual heritage has been explained as virtual reality applied to cultural heritage, but this definition only scratches the surface of the fascinating applications, tools and challenges of this fast-changing interdisciplinary field. This book provides an accessible but concise edited coverage of the main topics, tools and issues in virtual heritage. -/- Leading international scholars have provided chapters to explain current issues in accuracy and precision; challenges in adopting advanced animation techniques; shows how archaeological learning can be developed in Minecraft; they (...) propose mixed reality is conceptual rather than just technical; they explore how useful Linked Open Data can be for art history; explain how accessible photogrammetry can be but also ethical and practical issues for applying at scale; provide insight into how to provide interaction in museums involving the wider public; and describe issues in evaluating virtual heritage projects not often addressed even in scholarly papers. -/- The book will be of particular interest to students and scholars in museum studies, digital archaeology, heritage studies, architectural history and modelling, virtual environments. (shrink)

The model of scientific revolution genesis and structure, extracted from Einstein’s revolution and described in author’s previous publications, is applied to the Copernican one . In the case of Einstein’s revolution I had argued that its cause consisted in the clash between the main classical physics scientific programmes: newtonian mechanics, maxwellian electrodynamics, classical thermodynamics and statistical mechanics. Analogously in the present paper it is argued that the Copernican revolution took place due to realization of the dualism between mathematical astronomy and (...) Aristotelian qualitative physics in Ptolemy’s cosmology and the corresponding efforts to eliminate it. The works of Copernicus, Galileo, Kepler and Newton were all the stages of the mathematics descendance from skies to earth and reciprocal extrapolation of earth physics on divine phenomena. (shrink)

Richness theory offers a promising axiology. In this paper, I discuss how to translate it into a deontology. To do so, I recruit the concept of moral distance from a recently developed epistemology, and construe it in terms of causal power. Finally, I apply the resulting decision-theoretic framework to the question of how best to avert ecological disaster over the next 36 years and achieve ecological harmony over the next 986.

In this essay, I discuss the standard objections to substance dualism and conclude that they are far less formidable than is usually supposed.