The Neo-Moorean Deduction (I have a hand, so I am not a brain-in-a-vat) and the Zebra Deduction (the creature is a zebra, so isn’t a cleverly disguised mule) are notorious. Crispin Wright, Martin Davies, Fred Dretske, and Brian McLaughlin, among others, argue that these deductions are instances of transmission failure. That is, they argue that these deductions cannot transmit justification to their conclusions. I contend, however, that the notoriety of these deductions is undeserved. My strategy is to clarify, attack, (...) defend, and apply. I clarify what transmission and transmission failure really are, thereby exposing two questionable but quotidian assumptions. I attack existing views of transmission failure, especially those of Crispin Wright. I defend a permissive view of transmission failure, one which holds that deductions of a certain kind fail to transmit only because of premise circularity. Finally, I apply this account to the Neo-Moorean and Zebra Deductions and show that, given my permissive view, these deductions transmit in an intuitively acceptable way—at least if either a certain type of circularity is benign or a certain view of perceptual justification is false. (shrink)

I set out the standard view about alleged examples of failure of transmission of warrant, respond to two cases for the view, and argue that the view is false. The first argument for the view neglects the distinction between believing a proposition on the basis of a justification and merely having a justification to believe a proposition. The second argument for the view neglects the position that one's justification for believing a conclusion can be one's premise for the conclusion, (...) rather than simply one's justification for the premise. Finally, the view is false since it is inconsistent with the closure of knowledge as closure is properly understood. (shrink)

In my 1991 paper, AAnti-Individualism and Privileged Access,@ I argued that externalism in the philosophy of mind is incompatible with the thesis that we have privileged , nonempirical access to the contents of our own thoughts.¹ One of the most interesting responses to my argument has been that of Martin Davies (1998, 2000, and Chapter _ above) and Crispin Wright (2000 and Chapter _ above), who describe several types of cases to show that warrant for a premise does not always (...) transmit to a known deductive consequence of that premise, and who contend that this fact under-mines my argument for incompatibilism. I will try to show here that the Davies/Wright point about transmission of warrant does not adversely affect my argument. (shrink)

In response to the claim that certain epistemically defective inferences such as Moore’s argument lead us to the conclusion that we ought to abandon closure, Crispin Wright suggests that we can avoid doing so by distinguishing it from a stronger principle, namely transmission. Where closure says that knowledge of a proposition is a necessary condition on knowledge of anything one knows to entail it, transmission makes a stronger claim, saying that by reasoning deductively from known premises one can (...) thereby acquire knowledge of or justification for the conclusion. Wright’s thought is that in cases such as Moore what is really going on is a failure of transmission, not a failure of closure. The problem with this claim is that it relies on an outdated formulation of closure which few nowadays would find plausible. Once we stipulate that it is the intuitive closure principle that deserves our attention, it becomes far less obvious that the project of diagnosing what is wrong with arguments such as Moore in terms of transmission failure but not closure failure can be vindicated. In order to demonstrate this claim, I consider intuitive closure of propositional justification vs. transmission of propositional justification and concede that perhaps these can come apart in the way that Wright suggests. I then argue that despite this concession, we also need an answer to the question of whether intuitive closure for doxastic justification and transmission for doxastic justification can come apart. We need an answer to this question because our ultimate interest in these issues stems from our interest in whether knowledge obeys closure, not merely whether propositional justification does. I argue that, even on the assumption that there is transmission failure of propositional justification, there is no transmission failure of doxastic justification. And if this is true, then there is no transmission failure of knowledge either. The transmission failure diagnosis of Moore’s argument and its ilk is thus in trouble. (shrink)

In this paper I draw attention to a peculiar epistemic feature exhibited by certain deductively valid inferences. Certain deductively valid inferences are unable to enhance the reliability of one's belief that the conclusion is true—in a sense that will be fully explained. As I shall show, this feature is demonstrably present in certain philosophically significant inferences—such as GE Moore's notorious 'proof' of the existence of the external world. I suggest that this peculiar epistemic feature might be correlated with the much (...) discussed phenomenon that Crispin Wright and Martin Davies have called 'transmission failure'—the apparent failure, on the part of some deductively valid inferences to transmit one's justification for believing the premises. (shrink)

Deontological internalism is the family of views where justification is a positive deontological appraisal of someone's epistemic agency: S is justified, that is, when S is blameless, praiseworthy, or responsible in believing that p. Brian Weatherson discusses very briefly how a plausible principle of ampliative transmission reveals a worry for versions of deontological internalism formulated in terms of epistemic blame. Weatherson denies, however, that similar principles reveal similar worries for other versions. I disagree. In this article, I argue that (...) plausible principles of ampliative transmission reveal a worry for deontological internalism in general. (shrink)

This article provides a discussion of the principle of transmission of evidential support across entailment from the perspective of belief revision theory in the AGM tradition. After outlining and briefly defending a small number of basic principles of belief change, which include a number of belief contraction analogues of the Darwiche-Pearl postulates for iterated revision, a proposal is then made concerning the connection between evidential beliefs and belief change policies in rational agents. This proposal is found to be suffcient (...) to establish the truth of a much-discussed intuition regarding transmission failure. (shrink)

There are two dominant approaches towards understanding medieval Muslim philosophy: Greek ancestry approach and religiopolitical context approach. In the Greek ancestry approach, medieval Muslim philosophy is interpreted in terms of its relation to classical Greek philosophy, particularly to the philosophy of Plato and Aristotle. The religiopolitical context approach, however, views a thorough understanding of the religious and political situation of that time as the key to the proper understanding of medieval Muslim philosophy. Notwithstanding the immense significance of the two approaches (...) for understanding medieval Muslim philosophy, the question on the reason behind medieval Muslim philosophers’ preference for Plato’s Republic over Aristotle’s Politics in political philosophy is not accurately answered. This preference is usually attributed either to the availability or unavailability of the text or to the suitability or unsuitability of the text for Islamic theological views. However, this article shows that neither the availability or unavailability of text nor its suitability or unsuitability for Islamic religious and theological views can appropriately explain medieval Muslim philosophers’ preference for Plato’s Republic over Aristotle’s Politics in their political thought. This article proposes that the key to understand this preference lies in understanding the transmission of Greek philosophy to medieval Muslim philosophers. Contribution: This study highlights the significance of the thorough understanding of the transmission of Greek philosophy to medieval Muslim world as one of the important approaches towards proper understanding of medieval Muslim philosophy, particularly medieval Muslim political philosophy. (shrink)

If you ought to perform a certain act, and some other action is a necessary means for you to perform that act, then you ought to perform that other action as well – or so it seems plausible to say. This transmission principle is of both practical and theoretical significance. The aim of this paper is to defend this principle against a number of recent objections, which (as I show) are all based on core assumptions of the view called (...) actualism. I reject actualism, provide an alternative explanation of its plausible features, and present an independent argument for the transmission principle. (shrink)

Almost everyone believes that testimony can transmit knowledge from speaker to hearer. What some philosophers mean by this is ordinary and pedestrian-- they mean only that, in at least some cases, a speaker S knows that p, S testifies that p to a hearer H, and H comes to know that p as a result of believing S's testimony. There is disagreement about how this occurs, but that it does occur is sufficient for the transmission of knowledge in the (...) intended sense. On this understanding of transmission, the natural questions are these: (1) What conditions, in addition to speaker knowledge and speaker testimony, are sufficient for the hearer to gain testimonial knowledge?; and (2) Is speaker knowledge always necessary for testimonial knowledge? That is: Is all testimonial knowledge transmitted knowledge? (shrink)

Sanford Goldberg argues for Content Externalism by drawing our attention to the extent to which an individual’s concepts depend on the concepts of others. More specifically, he focuses on cases that involve knowledge transmission between experts and non-experts to make his point. In this paper, I argue that the content internalist cannot only plausibly respond to his argument but that Content Internalism offers a more plausible account of intentional content with regard to knowledge transmission than does Content Externalism.

Even if our justified beliefs are closed under known entailment, there may still be instances of transmission failure. Transmission failure occurs when P entails Q, but a subject cannot acquire a justified belief that Q by deducing it from P. Paradigm cases of transmission failure involve inferences from mundane beliefs (e.g., that the wall in front of you is red) to the denials of skeptical hypotheses relative to those beliefs (e.g., that the wall in front of you (...) is not white and lit by red lights). According to the Bayesian explanation, transmission failure occurs when (i) the subject’s belief that P is based on E, and (ii) P(Q|E) P(Q). No modifications of the Bayesian explanation are capable of accommodating such cases, so the explanation must be rejected as inadequate. Alternative explanations employing simple subjunctive conditionals are fully capable of capturing all of the paradigm cases, as well as those missed by the Bayesian explanation. (shrink)

The most widely accepted and well worked out approaches to the foundations of meaning take facts about the meanings of linguistic expressions at a time to be derivative from the propositional attitudes of speakers of the language at that time. This mentalist strategy takes two principal forms, one which traces meaning to belief, and one which analyzes it in terms of communicative intentions. I argue that either form of mentalism fails, and conclude by suggesting that we can do better by (...) focusing on connections between linguistic meaning and the contents of perceptions (rather than beliefs or intentions), and by (following Kripke's approach to reference) replacing questions about the nature of meaning with questions about the nature of term introduction and meaning transmission. (shrink)

Transmission views of testimony hold that a speaker's knowledge or justification can become the audience's knowledge or justification. We argue that transmission views are incompatible with the hypothesis that one's epistemic state, together with one's practical circumstances, determines what actions are rationally permissible for an agent. We argue that there are cases where, if the speaker's epistemic state were transmitted to the audience, then the audience would be warranted in acting in particular ways. Yet, the audience in these (...) cases is not so warranted, as their strength of justification does not come close to the speaker's. (shrink)

This paper focuses on the phenomenology of symbolic transmissions.

Jennifer Lackey’s case “Creationist Teacher,” in which students acquire knowledge of evolutionary theory from a teacher who does not herself believe the theory, has been discussed widely as a counterexample to so-called transmission theories of testimonial knowledge and justification. The case purports to show that a speaker need not herself have knowledge or justification in order to enable listeners to acquire knowledge or justification from her assertion. The original case has been criticized on the ground that it does not (...) really refute the transmission theory, because there is still somebody in a chain of testifiers—the person from whom the creationist teacher acquired what she testifies—who knows the truth of the testified statements. In this paper, we provide a kind of pattern for generating counterexample cases, one that avoids objections discussed by Peter Graham and others in relation to such cases. (shrink)

Understanding the pervasiveness of sin is central to Christian theology. The question of why humans are so sinful given an omniscient, omnipotent, and omnibenevolent God presents a challenge and a puzzle. Here, we investigate Friedrich Schleiermacher’s biocultural evolutionary account of sin. We look at empirical evidence to support it and use the cultural Price equation to provide a naturalistic model of the transmission of sin. This model can help us understand how sin can be ubiquitous and unavoidable, even though (...) it is not biologically transmitted, and even if there is no historical Fall that precipitated the tendency to sin. (shrink)

Most philosophers believe that testimony is not a fundamental source of knowledge, but merely a way to transmit already existing knowledge. However, Jennifer Lackey has presented some counterexamples which show that one can actually come to know something through testimony that no one ever knew before. Yet, the intuitive idea can be preserved by the weaker claim that someone in a knowledge-constituting testimonial chain has to have access to some non-testimonial source of knowledge with regard to what is testified. But (...) even this weaker claim has a counterexample which I develop in close connection with a safety-account of knowledge. Thus, testimonial statements can sometimes enable us to know something for which none of our informants has any source of knowledge available. I conclude that my counterexample nevertheless does not affect the core of our intuitions about testimony, although it establishes that testimony can indeed be a fundamental source of knowledge. (shrink)

Within his overarching program aiming to defend an epistemic conception of analyticity, Boghossian (1996 and 1997) has offered a clear-cut explanation of how we can acquire a priori knowledge of logical truths and logical rules through implicit definition. The explanation is based on a special template or general form of argument. Ebert (2005) has argued that an enhanced version of this template is flawed because a segment of it is unable to transmit warrant from its premises to the conclusion. This (...) article aims to defend the template from this objection. We provide an accurate description of the type of non-transmissivity that Ebert attributes to the template and clarify why this is a novel type of non-transmissivity. Then, we argue that Jenkins (2008)’s response to Ebert fails because it focuses on doxastic rather than propositional warrant. Finally, we rebut Ebert’s objection on Boghossian’s behalf by showing that it rests on an unwarranted assumption and is internally incoherent. (shrink)

This paper is part of a symposium on Linda Zagzebski's EPISTEMIC AUTHORITY (OUP, 2012). It focuses on Zagzebski's argument that the transmission of information through a chain of testimony weakens its evidential value. This argument is shown to rest on an overly simplistic model of testimonial transmission that does not apply to religious traditions. The real problem with modeling religious traditions just as transmitters of information is that this assumes a conception of religious knowledge that is too "insular" (...) with respect to other things the believer knows, as well as aspects of religious faith that go beyond the mere acceptance of doctrines. (shrink)

This paper takes a fresh look at Johannes Clauberg’s Logica vetus et nova, in order to try to clarify its nature and character. Differently from prior readings of Clauberg that analyze his philosophy from the point of view of the construction of ‘ontology’, the approach of the present paper sees in Clauberg’s philosophy a late-Humanist work, accentuating his pedagogic and hermeneutical interests. Indeed, in Clauberg’s philosophy, hermeneutics and pedagogy are intrinsically bound together. This, the paper suggests, is supported not only (...) by the concrete subject-matters of his logic, but also by the examination of Clauberg’s milieu and of his sources. Analysis, in this framework, has a strictly hermeneutical usage. (shrink)

Ong, Caroline There was once a strong belief amongst global HIV/AIDS organisations that the key to the prevention of the sexual transmission of HIV was condom use. Other measures such as abstinence and being loyal to one partner were seen as beneficial, but secondary. Thirty years later, the evidence is mounting that behavioural change is much more effective in halting the spread of HIV than condoms.

Actualists hold that contrary-to-duty scenarios give rise to deontic dilemmas and provide counterexamples to the transmission principle, according to which we ought to take the necessary means to actions we ought to perform. In an earlier article, I have argued, contrary to actualism, that the notion of ‘ought’ that figures in conclusions of practical deliberation does not allow for deontic dilemmas and validates the transmission principle. Here I defend these claims, together with my possibilist account of contrary-to-duty scenarios, (...) against Stephen White’s recent criticism. (shrink)

In 1935, the Nazi government introduced what came to be known as the abrogation of the pro- hibition of analogy. This measure, a feature of the new penal law, required judges to stray from the letter of the written law and to consider instead whether an action was worthy of pun- ishment according to the ‘sound perception of the people’ and the ‘underlying principle’ of existing criminal statutes. In discussions of Nazi law, an almost unanimous conclusion is that a system (...) of criminal law ought not to contain legislation of this sort. This conclusion is often based on how the abro- gation relates to the normative claim that the law ought to be predictable. In particular, it has been argued that since the law ought to be predictable, and since this type of analogy legis- lation implied, caused or contributed to the diminution of the law’s predictability, this type of legislation ought to be prohibited. In this paper, we argue that this argument is not entirely correct. While we believe that the law ought to be predictable and that there is evidence for the claim that the Nazis’ intro- duction of analogical reasoning implied, caused, or contributed to a diminution of predictability, this fact is logically too weak to ground the conclusion that necessarily a penal system ought not to contain legislation of this kind. Despite the undeniable wickedness of the Nazi penal system, this type of analogical reasoning can be made consistent with the pre- dictability of the law. We argue that consistency of this sort depends on whether the use of analogy is supplemented by certain contextual background conditions. The occurrence of these conditions blocks an inference from the fact that the law ought to be predictable to the conclusion that a penal system ought not to allow for this type of analogical reasoning. (shrink)

Epistemically circular arguments have been receiving quite a bit of attention in the literature for the past decade or so. Often the goal is to determine whether reliabilists (or other foundationalists) are committed to the legitimacy of epistemically circular arguments. It is often assumed that epistemic circularity is objectionable, though sometimes reliabilists accept that their position entails the legitimacy of some epistemically circular arguments, and then go on to affirm that such arguments really are good ones. My goal in this (...) paper is to argue against the legitimacy of epistemically circular arguments. My strategy is to give a direct argument against the legitimacy of epistemically circular arguments, which rests on a principle of basis-relative safety, and then to argue that reliabilists do not have the resources to resist the argument. I argue that even if the premises of an epistemically circular argument enjoy reliabilist justification, the argument does not transmit that justification to its conclusion. The main goal of my argument is to show that epistemic circularity is always a bad thing, but it also has the positive consequence that reliabilists are freed from an awkward commitment to the legitimacy of some intuitively bad arguments. (shrink)

Communication is an inherently strategic matter. This paper introduces simple game theoretic models of information transmission to identify different forms of uncertainty which may pose a problem of trust in testimony. Strategic analysis suggests discriminating between trust in integrity, trust in competence, trust in effort and trust in honesty. Whereas uncertainty about the sender's honesty or integrity may directly influence a rational receiver's readiness to rely on sender's statements, neither uncertainty about the competence of a sender nor uncertainty about (...) his willingness to invest effort has any direct impact on rational reliance on its own. In this regard, trust in honesty and trust in integrity appear to be more basic than trust in competence or effort. (shrink)

Commonsense holds that testimony transfers knowledge from a speaker to the hearer. If the speaker has knowledge, then the hearer acquires it. Call that sufficiency. And a hearer acquires knowledge only if the speaker has it to transfer. Call that necessity. This article reviews counterexamples--and some replies to those counterexamples--to both claims.

Crispin Wright has given an explanation of how a first time warrant can fall short of transmitting across a known entailment. Formal epistemologists have struggled to turn Wright’s informal explanation into cogent Bayesian reasoning. In this paper, I analyse two Bayesian models of Wright’s account respectively proposed by Samir Okasha and Jake Chandler. I argue that both formalizations are unsatisfactory for different reasons, and I lay down a third Bayesian model that appears to me to capture the valid kernel of (...) Wright’s explanation. After this, I consider a recent development in Wright’s account of transmission failure. Wright suggests that his condition sufficient for transmission failure of first time warrant also suffices for transmission failure of supplementary warrant. I propose an interpretation of Wright’s suggestion that shield it from objections. I then lay down a fourth Bayesian framework that provides a simplified model of the unified explanation of transmission failure envisaged by Wright. (shrink)

According to the Standard Model account of religion, religious concepts tend to conform to “minimally counterintuitive” schemas. Laypeople may, to varying degrees, verbally endorse the abstract doctrines taught by professional theologians. But, outside the Sunday school exam room, the implicit representations that tend to guide people’s everyday thinking, feeling, and behavior are about minimally counterintuitive entities. According to the Standard Model, these implicit representations are the essential thing to be explained by the cognitive science of religion. It is argued here (...) that this theoretical orientation of mainstream CSR misses a whole dimension of religiosity—the acceptance of certain religious authorities, that is, the acceptance of other people’s superior expertise. Average believers tend to accept the authority of religious experts who espouse highly counterintuitive ideas that they understand in a distorted form, if at all.... (shrink)

According to Jim Pryor’s dogmatism, if you have an experience as if P, you acquire immediate prima facie justification for believing P. Pryor contends that dogmatism validates Moore’s infamous proof of a material world. Against Pryor, I argue that if dogmatism is true, Moore’s proof turns out to be non-transmissive of justification according to one of the senses of non-transmissivity defined by Crispin Wright. This type of non-transmissivity doesn’t deprive dogmatism of its apparent antisceptical bite.

Some of our reasons for action are grounded in the fact that the action in question is a means to something else we have reason to do. This raises the question as to which principles govern the transmission of reasons from ends to means. In this paper, we discuss the merits and demerits of a liberal transmission principle, which plays a prominent role in the current literature. The principle states that an agent has an instrumental reason to whenever (...) -ing is a means for him to do what he has intrinsic reason to do. We start by discussing the objection that this principle implies counterintuitive reason statements. We argue that attempts to solve this “too many reasons problem” by appealing to pragmatic strategies for debunking intuitions about so-called negative reason existentials are questionable. Subsequently, we discuss three important arguments in favor of Liberal Transmission, and argue that they fail to make a convincing case for this principle. In the course of the discussion, we also provide alternative, less liberal transmission principles. We argue that these alternative principles allow us to accommodate those phenomena that seem to support Liberal Transmission while avoiding its problems. (shrink)

The “nature or nurture” problem concerning the debate on the innate features with respect to the acquired ones is approached in terms of information, from the perspective of the Informational Model of Consciousness. This model reveals seven distinct informational systems reflected in consciousness as informational centers, i.e. memory (Iknow-Ik), decisional info-operational center (Iwant-Iw), emotions (Ilove-Il), metabolic operations (Iam-Ia), genetic transmission (Icreate-Ic), genetic info-generation (Icreated-Icd) and the anti-entropic center (Ibelieve-Ib). Ib is a life-assisting beneficial center, because it is opposed to (...) the entropic action of matter, eliminating or reducing the uncertainty characteristic of unknown possibilities to certainty, and inducing in this way the trust and confidence in own actions. The pro and contra arguments of the “nature or nurture” are shortly presented, noting the large range of divergent opinions and concepts on the approached problem. It is shown that the information concept acting both as informal and matter-related information, specifically referred to the embodiment/ disembodiment mechanisms for the transmission of information during the epigenetic processes, can coherently approach and explain the transgenerational transmission of the traits acquired during the life span of the predecessors. The concepts of tendency, affinity, propensity, predisposition, aptitude, vocation and talent, specific for inheritable properties described by Icd are discussed, pointing out the large pallet and variety of such concepts describing the evidences detected by external observers on the inherited behaviors, and that of self-perceived by the implicated individual, as a silent voice of whose are no longer. The external manifestation of such inherited features and traits depends on practice, because the characteristic operation of the nervous system and of epigenetic processes is based on repetition and/or intensive practice, but these are permanently guided by the silent voice of those who are no longer, with various signal intensities. (shrink)

The potential for vaccines to prevent the spread of infectious diseases is crucial for vaccination policy and ethics. In this paper, I discuss recent evidence that the current COVID-19 vaccines have only a modest and short-lived effect on reducing SARS-CoV-2 transmission and argue that this has at least four important ethical implications. First, getting vaccinated against COVID-19 should be seen primarily as a self-protective choice for individuals. Second, moral condemnation of unvaccinated people for causing direct harm to others is (...) unjustified. Third, the case for a harm-based moral obligation to get vaccinated against COVID-19 is weak. Finally, and perhaps most significantly, coercive COVID-19 vaccination policies (e.g., measures that exclude unvaccinated people from society) cannot be directly justified by the harm principle. (shrink)

A bit classical technique, supported by quantum entanglement, is presented for superluminal data teleportation, from a transmitter to a receiver, theoretically placed at any distance.

A holobiont is a composite organism consisting of a host together with its microbiome, such as a coral with its zooxanthellae. To explain the often intimate integration between hosts and their microbiomes, some investigators contend that selection operates on holobionts as a unit and view the microbiome’s genes as extending the host’s nuclear genome to jointly comprise a hologenome. Because vertical transmission of microbiomes is uncommon, other investigators contend that holobiont selection cannot be effective because a holobiont’s microbiome is (...) an acquired condition rather than an inherited trait. This disagreement invites a simple mathematical model to see how holobiont selection might operate and to assess its plausibility as an evolutionary force. This paper presents two variants of such a model. In one variant, juvenile hosts obtain microbiomes from their parents (vertical transmission). In the other variant, microbiomes of juvenile hosts are assembled from source pools containing the combined microbiomes of all parents (horizontal transmission). According to both variants, holobiont selection indeed causes evolutionary change in holobiont traits. Therefore, holobiont selection is plausibly an effective evolutionary force with either mode of microbiome transmission. The modeling employs two distinct concepts of inheritance, depending on the mode of microbiome transmission: collective inheritance whereby juveniles inherit a sample of the collected genomes from all parents, as contrasted with lineal inheritance whereby juveniles inherit the genomes from only their own parents. A distinction between collective and lineal inheritance also features in theories of multilevel selection. (shrink)

The COVID-19 global pandemic has shone a light on several important ethical questions, ranging from fairness in resource allocation to the ethical justification of government mandates. In addition to these institutional issues, there are also several ethical questions that arise at the interpersonal level. This essay focuses on several of these issues. In particular, I argue that, despite the insistence in public health messaging that avoiding infecting others constitutes ‘saving lives’, virus transmission that results in death constitutes an act (...) of killing. Whether this killing is wrongful depends on several factors. I consider one intuitively plausible view—namely, that in many cases, killing via unintentional transmission is not wrongful, because the parties in question have implicitly waived their rights against this harm, often via reciprocal risk imposition. I argue that this view is mistaken, but that its central insight can be better captured by identifying the appropriate standards of blame that we ought to apply during a pandemic. I conclude by showing how these conclusions can be fruitfully applied to certain institutional questions, such as helping to justify restricting government mandates. (shrink)

Finding multi-path routes in ad hoc networks due to their grid topology seems to be a trivial task, but because of CSMA/CA effects in these networks found paths are not completely disjoint unless an appropriate algorithm have taken into account. If such an algorithm provided and designed carefully it could improve multi-path video transmission over these kinds of networks. By using node-disjoint paths, it is expected that the end-to-end delay and BER in each case should be independent of each (...) other. However, because of natural properties and medium access mechanisms in ad hoc networks the end-to-end delay and also BER between any source and destination depends on the pattern of communication in the neighborhood region. In this case some of the intermediate nodes should be silent to reverence their neighbors and this matter increases the end-to-end delay. To avoid this problem, multi-path routing algorithms can use zone-disjoint paths instead of node-disjoint paths. In this paper we demonstrated a new multi-path routing algorithm that selects zone-disjoint paths that in addition used for video multi-path transmission over ad hoc networks. It is shown that by using this new algorithm along with choosing an appropriate scheme for video transmission over discovered paths, our approach receives enhanced results comparing previously used algorithms. (shrink)

Boghossian (1996) has put forward an interesting explanation of how we can acquire logical knowledge via implicit definitions that makes use of a special template. Ebert (2005) has argued that the template is unserviceable, as it doesn't transmit warrant. In this paper, we defend the template. We first suggest that Jenkins (2008)’s response to Ebert fails because it focuses on doxastic rather than propositional warrant. We then reject Ebert’s objection by showing that it depends on an implausible and incoherent assumption.

In this paper, we identify a new and mathematically well-defined sense in which the coherence of a set of hypotheses can be truth-conducive. Our focus is not, as usual, on the probability but on the confirmation of a coherent set and its members. We show that, if evidence confirms a hypothesis, confirmation is “transmitted” to any hypotheses that are sufficiently coherent with the former hypothesis, according to some appropriate probabilistic coherence measure such as Olsson’s or Fitelson’s measure. Our findings have (...) implications for scientific methodology, as they provide a formal rationale for the method of indirect confirmation and the method of confirming theories by confirming their parts. (shrink)

Placebo-trials on HIV-infected pregnant women in developing countries like Thailand and Uganda have provoked recent controversy. Such experiments aim to find a treatment that will cut the rate of vertical transmission more efficiently than existing treatments like zidovudine. This scenario is first stated as generally as possible, before three ethical principles found in the Belmont Report, itself a sharpening of the Helsinki Declaration, are stated. These three principles are the Principle of Utility, the Principle of Autonomy and the Principle (...) of Justice. These are taken as voices of moral imperative. But although each has intuitive appeal, it can be shown that there are possible scenarios in which they give conflicting prescriptions. To achieve consistency, one must be subordinate to the others. The voice of utility is taken as subordinate to those of justice and autonomy and it is shown that given plausible assumptions about the level of poverty and education in the developing country targeted, the experiment is ruled morally wrong in the name of both justice and autonomy. Moreover, it is argued that no justification can be found for the inclusion of a placebo group, when strictly defined. By contrast, a ‘no- treatment’ control arm might be justified, but only when the demands of autonomy are satisfied, demands that are more stringent than they might appear. A utilitarian defence of the experiment is examined, namely that the would-be participants are in a no-loss situation, and it is shown that this defence is seriously flawed. Finally, it is concluded that there is no justification for amending the Declaration of Helsinki. (shrink)

Abstract: As much as 60% children born in Nigeria are delivered by unskilled traditional birth attendants (TBAs). Therefore, there is no denying their relevance. Be that as it may these traditional birth attendants are by modern/current standards considered incompetent as regards appropriate skills in regard to the contemporary challenges to safe and effective child-bearing. It is, therefore, imperative for TBAs and other similar cadre of healthcare providers in resource-limited settings to be knowledgeable and have the ability to deploy evidence-based practices (...) in the prevention of diseases. There is no gainsaying the socio economic and political impact of diseases. This study examines the prevention of Mother-To-Child Transmission (PMTCT) of Human Immunodeficiency Virus, HIV, in selected communities in Enugu State. It is about the connection between the traditional birth attendants and this quest. Simply put, as a result of resource limitations, the volume of delivery by the traditional birth attendants is huge. However, the modus operandi of the Traditional Birth Attendants (TBAs) considerably expose the community to the transmission of viruses-including the HIV. This study examines the efforts of TBAs as regards the prevention of Mother-To-Child transmission in selected Local Government Areas of Enugu State, Nigeria. Findings, indicate rooms for improvement. In conclusion, We advocate the adoption of modern practices through regular training to reduce mother-to-child transmission of HIV. This in itself is no small achievement even if only for a case. Here, however, we are speaking about millions of people, this is definitely serious. (shrink)

We consider the implications of analyzing teaching as a sociocultural form. We suggest that the internalization of mediations includes not only concepts but a complex of dimensions of mediations. These dimensions enable us to define a form. Each students, building on previously subjectivated microforms, tries to give a personal meaning to the transmitted knowledge and to his experiences. The theoretical and professional training enables however the elaboration of a subjectivated sociocultural form. Regarding teacher training, the process is even more complex (...) due to the different origin of the transmitted knowledge. We conclude by outlining some consequences resulting from taking into account this notion of form in teacher training. (shrink)

We propose a percolation based M2M networking architecture and its data transmission method. The proposed network architecture can be server free and router free, which allows us to operate routing efficiently with percolations based on six degrees of separation theory in small world network modeling. The data transmission can be divided into two phases routing and data transmission phase. In the routing phase, probe packets will be transmitted and forwarded in the network thus path selections are performed (...) based on small world strategy. In the second phase, the information will be encoded, say, with the fountain codes, and transmitted using the paths selected at the first phase. In such a way, an efficient routing and data transmission mechanism can be built, allowing us to construct a low cost, flexible and ubiquitous network. Such a networking architecture and data transmission can be used in many M2M communications, such as the stub network of internet of things, and deep space networking, and so on. Soujanya Ambala | Dr. Srinivas Ambala | Sreedhar Ambala "M2M Networking Architecture for Data Transmission and Routing" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-1 | Issue-1 , December 2016. (shrink)

ABSTRACT: For the most part, this paper is not a philosophical paper in any strict sense. Rather, it focuses on the numerous exegetical puzzles in Sextus Empiricus’ two main passages on time (M X.l69-247 and PH III.l36-50), which, once sorted, help to explain how Sextus works and what the views are which he examines. Thus the paper provides an improved base from which to put more specifically philosophical questions to the text. The paper has two main sections, which can, by (...) and large, be read independently. Each is about a topic which, to my knowledge, has so far not been treated in detail. The first section is concemed with the argument structures of the two main passages on time in Sextus, pointing out various irregularities in the overall argument in both passages, as well as parallels and differences, and asks the question what kinds of scepticism and sceptical methods we find in the various parts of each passage. The second section focuses on the doxographical accounts of time in the two passages: what they are, how they compare with surviving parallels, to what philosophers we can attribute those accounts for which Sextus himself provides either no, or more than one, possible ascriptions, and how Sextus treats the doxographical material. This discussion is inspired by the contributions Michael Frede offered on this topic the day before his untimely death. (shrink)

Receptive Spirit develops the thesis that the notion of self-induced mental activity at the heart of German idealism necessitated a radical rethinking of humans’ dependence on culturally transmitted models of thought, evaluation, and creativity. The chapters of the book examine paradigmatic attempts undertaken by German idealist thinkers to reconcile spontaneous mental activity with receptivity to culturally transmitted models. The book maps the ramifications of this problematic in Kant’s theory of aesthetic experience, Fichte’s and Hegel’s views on the historical character of (...) philosophy, the Fichtean model of philosophical communication, and Friedrich Schlegel’s theory and practice of literary communication and criticism. Drawing on Gadamer and McDowell, I argue that the conceptual framework established by the Idealists remains indispensable for orientation in the contemporary intellectual landscape. (See the PDF file below for a synopsis). (shrink)