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This article is part of a For-Discussion-Section of Methods of Information in Medicine about the paper "Biomedical Informatics: We Are What We Publish", written by Peter L. Elkin, Steven H. Brown, and Graham Wright. It is introduced by an editorial. This article contains the combined commentaries invited to independently comment on the Elkin et al. paper. In subsequent issues the discussion can continue through letters to the editor.

This volume provides a concentrated and powerful dialog about the nexus between schools, prisons, and the free-market economy where youth are on fast tracks from schools to prisons.

1 Evidence-based policy requires researchers to provide the answers to ecological questions that are of interest to policy makers. To find out what those questions are in the UK, representatives from 28 organizations involved in policy, together with scientists from 10 academic institutions, were asked to generate a list of questions from their organizations. 2 During a 2-day workshop the initial list of 1003 questions generated from consulting at least 654 policy makers and academics was used as a basis for (...) generating a short list of 100 questions of significant policy relevance. Short-listing was decided on the basis of the preferences of the representatives from the policy-led organizations. 3 The areas covered included most major issues of environmental concern in the UK, including agriculture, marine fisheries, climate change, ecosystem function and land management. 4 The most striking outcome was the preference for general questions rather than narrow ones. The reason is that policy is driven by broad issues rather than specific ones. In contrast, scientists are frequently best equipped to answer specific questions. This means that it may be necessary to extract the underpinning specific question before researchers can proceed. 5 Synthesis and applications. Greater communication between policy makers and scientists is required in order to ensure that applied ecologists are dealing with issues in a way that can feed into policy. It is particularly important that applied ecologists emphasize the generic value of their work wherever possible. (shrink)

We agree with Branigan & Pickering that structural priming experiments should supplant grammaticality judgments for testing linguistic representation. However, B&P overlook a vast linguistic literature that converges with – but extends – the experimental findings. B&P conclude that syntax is functionally independent of the lexicon. We argue that a broader approach to priming reveals cracks in the façade of syntactic autonomy.

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

This paper describes how some aspects of Martin Heidegger’s philosophy resonate strongly with an engineering outlook. He argued that practice was more “primordial” than theory, though preserving an important role for theoretical understanding as well, thus speaking to the gap between engineering education (highly theoretical) and engineering practice (mostly empirical). He also underlined the reality of “average” practices into which we are socialized, though affirming the potential for original work and action too, thus providing the grounds for self-actualization whether (...) within the routine or in transcending it. His notion of “thrownness” emphasizes the importance of context, with which engineers are constantly engaged. While all this relates to the idea of our “being”, Heidegger also dealt with the influence of time on our practices. Future death could be seen as spurring innovation, cultural history as a source for critiquing current practice and the present “situation” as the immediate context for corrective action. His major book is appropriately called “Being and Time”.1. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Borges Forgets NietzscheClancy MartinHow little moral would the world appear without forgetfulness! A poet could say that God has placed forgetfulness as a doorkeeper on the threshold of human dignity.—Nietzsche, Human, All-Too-HumanIn his short story "Funes, the Memorious," Jorges Luis Borges writes of his singular nineteen-year-old hero, Funes: "He was, let us not forget, almost incapable of general, platonic ideas. It was not only difficult for him to understand (...) that the generic term dog embraced so many unlike specimens of differing sizes and differing forms; he was disturbed by the fact that a dog at three-fourteen (seen in profile) should have the same name as the dog at three-fifteen (seen in front)." And he goes on to say that "... he was not very capable of thought. To think is to forget a difference, to generalize, to abstract. In the overly replete world of Funes there were nothing but details, almost contiguous details" (pp. 42–43).1 About a century earlier, in 1872, in a passage from his famous unpublished essay "On Truth and Lies in a Nonmoral Sense," Friedrich Nietzsche wrote: "Just as it is certain that one leaf is never totally the same as another, so it is certain that the concept "leaf" is formed by arbitrarily discarding these individual differences and by forgetting the distinguishing aspects... Every concept arises from the equation of unequal things... We obtain the concept, as we do the form, by overlooking what is individual and actual; whereas nature is acquainted with no forms and no concepts, and likewise with no species, but only with an X which remains inaccessible and undefinable for us."2 [End Page 265]From this and other passages, mostly in "On Truth and Lies," Nietzsche scholars have derived Nietzsche's much-debated (or so-called, depending on who you talk to) "theory of perspectivism." This is the idea that, roughly speaking, "truths" about the world are at best truths uttered from the perspective of some knower, who inevitably brings to world (and thus, to those truths) a particular way of looking at things, of seeing some details and excluding others, of valuing some aspects of the world more than others, etc.I will not be addressing the well-known problems of Nietzsche's theory of perspectivism (if indeed he had such a truth-theory).3 What interests me here is something most scholars have ignored about Nietzsche's perspectivism,4 and what Borges tries to illuminate in his strange little fable: the importance of forgetting to thinking and the difficulties memory may present to one who would think about "truth" as something more than "an impossible idiom in which each individual object, each stone, each bird and branch [has] an individual name" (p. 42). For Nietzsche, and for Borges writing under Nietzsche's influence, the human facts about forgetting and remembering illustrate that our epistemological projects are much more psychological than some philosophers would like to admit. Once we acknowledge the deeply psychological character of those projects, we see that they may not be "truth" projects at all, but rather psychologically valuable (perhaps even necessary) projects of strategic falsification.IThe "absent-minded" narrator of Borges's story tells us that he is adding his own tale to a collection of testimonials to Funes, as part of the project "that all those who knew him should write something about him" (pp. 35–36). Thus the play of words in the title: "Funes" is "memorious" not just because of the accident that results in his amazing and infallible memory, but also because this text is part of a larger memorial. A relationship between memory and knowing from a particular perspective is introduced immediately: Funes will be known and remembered through the gathering of many individual memorials to him. None of these testimonies will be "objective" or "impartial": all of them will necessarily preserve the perspective of the particular individual who is recalling Funes. As the narrator of our memorial confesses, his own efforts will be impoverished by "the deplorable fact of my being an Argentinian... when the theme is a Uruguayan" (p. 35). [End Page 266]Our narrator offers three... (shrink)

In all of the writings of Martin Buber there is one major theme which serves as a peg upon which he hangs most of his further thoughts. Nahum Glatzer uses this underlying theme, interpreting it as a "way of response," and brings together selections from many of Buber's works. Thus not only does the reader see the centrality of the "way of response" for this great Jewish thinker, but he captures a feeling for the man himself as well. The (...) "way of response" is not a concept expounded but a life lived, and the selections Glatzer employs in his book brings this out very well.—W. P. G. (shrink)

Evolutionary developmental biology (evo-devo) has undergone dramatic transformations since its emergence as a distinct discipline. This paper aims to highlight the scope, power, and future promise of evo-devo to transform and unify diverse aspects of biology. We articulate key questions at the core of eleven biological disciplines—from Evolution, Development, Paleontology, and Neurobiology to Cellular and Molecular Biology, Quantitative Genetics, Human Diseases, Ecology, Agriculture and Science Education, and lastly, Evolutionary Developmental Biology itself—and discuss why evo-devo is uniquely situated to substantially improve (...) our ability to find meaningful answers to these fundamental questions. We posit that the tools, concepts, and ways of thinking developed by evo-devo have profound potential to advance, integrate, and unify biological sciences as well as inform policy decisions and illuminate science education. We look to the next generation of evolutionary developmental biologists to help shape this process as we confront the scientific challenges of the 21st century. (shrink)

In the current paper, we re-examine how abstract argumentation can be formulated in terms of labellings, and how the resulting theory can be applied in the field of modal logic. In particular, we are able to express the (complete) extensions of an argumentation framework as models of a set of modal logic formulas that represents the argumentation framework. Using this approach, it becomes possible to define the grounded extension in terms of modal logic entailment.

This is a collection of chapters by some of the most influential memory researchers.

Macquarrie is thorough in his coverage of the subject matter, precise in the exposition of his thought, and creative in his attempt to explicate the principles upon which a Christian theology for the twentieth century can be based. In Twentieth Century Religious Thought, Macquarrie concluded that religion and philosophy need each other. There he claimed that from the philosophical side attention should be paid to Martin Heidegger, and from the religious side one should look at Bultmann and Tillich. Macquarrie (...) has done just this in Principles of Christian Theology. This book is divided into three main parts: philosophical theology, symbolic theology, and applied theology. Although there is much of significance in the last two sections, it is in the first one that the author makes his distinctive contribution to theology. His approach is phenomenological. This leads him to an existential interpretation of theology. What he arrived at by means of this approach he called "Existential-Ontological Theism." Although there are some theologians who may have a few doubts as to whether or not Macquarrie has reached his conclusions by stretching some fundamental interpretations too far, it still remains a certainty that this book opens up a new and creative approach to some of the traditional concepts of theology which have been under so much fire in the last few decades.—W. P. G. (shrink)