Consistent with Ruchkin and colleagues' proceduralist account, recent research on grouping and verbal-spatial binding in immediate memory shows continuity across short- and long-term retention, and activation of classes of information extending beyond those typically allowed in modular models. However, Ruchkin et al.'s account lacks well-specified mechanisms for the retention of serial order, binding, and the control of activation through attention.

This paper argues that professionals who make boundary-related decisions should be guided by relationship-based practice. In our roles as service users and professionals, drawing from our lived experiences of professional relationships, we argue we need to move away from distance-based practice. This includes understanding the boundary stories and narratives that exist for all of us – including the people we support, other professionals, as well as the organisations and systems within which we work. When we are dealing with professional boundary (...) issues, we should centre relationship-building skills that are central to many other aspects of our work. Skills that foster relationships at all levels – between professionals, service users, and services – need to be revalued. Our final recommendation is to create, develop, and foster safer spaces within and outside of organisations, as well as inter-professionally, for the discussion and exploration of boundary-related issues and practice. We are interested in hearing from those with experiences of being marginalised by boundaries so that they can inform a reshaping of our collective ideas around boundary related practices. To foster relationship-based practices in organisations, we have outlined several recommendations here; however, we recognize that these do not go far enough, and that collective action is needed to inform systemic change. (shrink)

Academic dishonesty, including cheating and plagiarism, is on the rise in colleges, particularly among engineering students. While students decide to engage in these behaviors for many different reasons, academic integrity training can help improve their understanding of ethical decision making. The two studies outlined in this paper assess the effectiveness of an online module in increasing academic integrity among first semester engineering students. Study 1 tested the effectiveness of an academic honesty tutorial by using a between groups design with a (...) Time 1- and Time 2-test. An academic honesty quiz assessed participants’ knowledge at both time points. Study 2, which incorporated an improved version of the module and quiz, utilized a between groups design with three assessment time points. The additional Time 3-test allowed researchers to test for retention of information. Results were analyzed using ANCOVA and t tests. In Study 1, the experimental group exhibited significant improvement on the plagiarism items, but not the total score. However, at Time 2 there was no significant difference between groups after controlling for Time 1 scores. In Study 2, between- and within-group analyses suggest there was a significant improvement in total scores, but not plagiarism scores, after exposure to the tutorial. Overall, the academic integrity module impacted participants as evidenced by changes in total score and on specific plagiarism items. Although future implementation of the tutorial and quiz would benefit from modifications to reduce ceiling effects and improve assessment of knowledge, the results suggest such tutorial may be one valuable element in a systems approach to improving the academic integrity of engineering students. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 34.4 (2001) 355-363 [Access article in PDF] Plato on Power, Moral Responsibility and the Alleged Neutrality of Gorgias' Art of Rhetoric (Gorgias 456c-457b) James Stuart Murray 1. Introduction You are sitting in your office on a quiet Thursday afternoon when an agitated university administrator enters with news that the students in your "Plato class" have just been interviewed on the city's largest radio station. According (...) to them, their professor claimed that the demise of their university is a direct result of the fact that senior administrative positions are held by a motley assortment of business-oriented, academically cynical, "renewal"-promoting "innovators" whose main preoccupation is "government funding opportunities" in areas of dubious academic importance.Your response might be: "That's not what I taught them." Or perhaps you might say, "That's not exactly what I taught them--I didn't say it was a 'motley' assortment." In either case, you would be relying on some form of what Robert Wardy (170, n.r 20) has dubbed the "blame students, not teachers defence." He asserts, perhaps correctly, that this defense gained the status of topos within the ancient rhetorical tradition. A version of it certainly does seem to show up in Isocrates' Antidosis (250-52) and perhaps in his Nicocles (3-4), and it is suggested by remarks in both Aristotle's Rhetoric (1355b) and Quintilian's Institutio Oratoria (II,16,5). On this occasion, however, I am concerned with only one rendition, probably its earliest extant instance in Greek literature. In Plato's Gorgias, the eponymous sophist argues as follows: Imagine someone who after attending wrestling school, 1 getting his body into good shape and becoming a boxer, went on to strike his father and mother or any other family member or friend. By Zeus, that's no reason to hate physical trainers... and to exile them from their cities! For while these people imparted their skills to be used justly against enemies and wrongdoers, and in [End Page 355] defense, not aggression, their pupils pervert their strength and skill and misuse them. So it's not their teachers who are wicked, nor is this a reason why the craft should be a cause of wickedness; the ones who misuse it are supposedly the wicked ones. And the same is true for oratory as well. The orator has the ability to speak against everyone on every subject, so as in gatherings to be more persuasive, in short, about anything he likes, but the fact that he has the ability to rob doctors or other craftsmen of their reputations doesn't give him any more of a reason to do it. He should use oratory justly, as he would any competitive skill. And I suppose that if a person who has become an orator goes on with this ability and this craft to commit wrongdoing, we shouldn't hate his teacher and exile him from our cities. For while the teacher imparted it to be used justly, the pupil is making the opposite use of it. So it's the misuser whom it's just to hate and exile or put to death, not the teacher. (Gorgias 456d, 457a-b) 2Change "exile from our cities" to "fire from our universities" and this makes a good passage to remember when confronted by that agitated administrator mentioned above. Blame the students, not the teachers.Not much comment has been provoked by this defense of Gorgianic rhetoric and its underlying rhetor/boxer analogy, except over the question of whether we should read the passage as an accurate reflection of the words of the historical Gorgias or as a Platonic invention. In a previous generation, E. R. Dodds (212) reckoned that this defense was "probably the standpoint of the historical Gorgias," while E. A. Havelock (195) cautioned that "there is little--very little--that he [i.e., Plato] lets Gorgias say in the Gorgias." In our own day, and on a more general level, Thomas Cole (151) states that "Plato's... (shrink)

The End of the Timeless God considers two approaches to the philosophy of time, presentism and eternalism. It is often held that God cannot be timeless if presentism is true, but can be if eternalism is true. R. T. Mullins draws on recent work in the philosophy of time as well as the work of classical Christian thinkers such as Augustine, Anselm, and Aquinas to contend that the Christian God cannot be timeless in either case.

In certain theological circles today, panentheism is all the rage. One of the most notorious difficulties with panentheism lies in figuring out what panentheism actually is. There have been several attempts in recent literature to demarcate panentheism from classical theism, neo-classical theism, open theism, and pantheism. I shall argue that these attempts to demarcate panentheism from these other positions fail. Then I shall offer my own demarcation.

Christian theism claims that God is in some sense responsible for the existence and nature of time. There are at least two options for understanding this claim. First, the creationist option, which says that God creates time. Second, the identification view, which says that time is to be identified with God. Both options will answer the question, “what is time?” differently. I shall consider different versions of the creationist option, and offer several objections that the view faces. I will also (...) consider different versions of the identification view, and argue that the objections it faces can be refuted. (shrink)

An introductory exploration on the nature of emotions, and examination of some of the critical issues surrounding the emotional life of God as they relate to happiness, empathy, love, and moral judgments. Covering the different criteria used in the debate between impassibility and passibility, readers can begin to think about which emotions can be predicated of God and which cannot.

Within contemporary evangelical theology, a peculiar controversy has been brewing over the past few decades with regard to the doctrine of the Trinity. A good number of prominent evangelical theologians and philosophers are rejecting the doctrine of divine processions within the eternal life of the Trinity. In William Hasker’s recent Metaphysics and the Tri-Personal God, Hasker laments this rejection and seeks to offer a defense of this doctrine. This paper shall seek to accomplish a few things. In section I, I (...) shall first set the stage for a proper understanding of the discussion. Section II will articulate the basic Trinitarian desiderata that must be satisfied by any model of the doctrine of the Trinity. This will help one understand the debate between Hasker and the procession deniers. Section III will offer an articulation of what the doctrine of divine processions teaches. Section IV will examine Hasker’s defense of the doctrine point by point. I shall argue that his defense of the doctrine of the divine processions fails. (shrink)

It is shown that the logical truth of instances of the T-schema is incompatible with the formal nature of logical truth. In particular, since the formality of logical truth entails that the set of logical truths is closed under substitution, the logical truth of T-schema instances entails that all sentences are logical truths.

Proclus (c.412-485) once offered an argument that Christians took to stand against the Christian doctrine of creation ex nihilo based on the eternity of the world and God’s perfection. John Philoponus (c.490-570) objected to this on various grounds. Part of this discussion can shed light on contemporary issues in philosophical theology on divine perfection and creation. First I will examine Proclus’ dilemma and John Philoponus’ response. I will argue that Philoponus’ fails to rebut Proclus’ dilemma. The problem is that presentism (...) is incompatible with divine simplicity, timelessness, and a strong doctrine of immutability. From there I will look at how this discussion bears on contemporary understandings of divine perfection and creation, and argue that there are at least two possible ways contemporary philosophical theologians can try to get around the dilemma. One option is to adopt four-dimensional eternalism and maintain the traditional account of the divine perfections. I argue that this option suffers from difficulties that are not compatible with Christian belief. The other option is to keep presentism and modify the divine perfections. I argue that this option is possible and preferable since our understanding of the divine perfections must be modified in light of divine revelation and the incarnation. (shrink)

Divine temporality is all the rage in certain theological circles today. Some even suggesting that the doctrine of the Trinity entails divine temporality. While I find this claim a bit strong, I do think that divine temporality can be quite useful for developing a robust model of the Trinity. However, not everyone agrees with this. Paul Helm has offered an objection to the so-called Oxford school of divine temporality based on the Christian doctrine of the Trinity. He has argued that (...) this form of divine temporality entails Arianism. In other words, divine temporality suffers from an inadequate doctrine of the Trinity. In this paper I shall first articulate the so-called Oxford school of divine temporality. From there I shall develop some of the Oxford school’s theological benefits that help flesh out the doctrine of the Trinity, and assuage the charge of Arianism. Then I shall offer an examination and refutation of the Arian charge to divine temporality in order to show that the divine temporalist can maintain a robust Trinitarian theology. (shrink)

We review scholarship that examines relationships - and distinctions - between religion and delusion. We begin by outlining and endorsing the position that both involve belief. Next, we present the prevailing psychiatric view that religious beliefs are not delusional if they are culturally accepted. While this cultural exemption has controversial implications, we argue it is clinically valuable and consistent with a growing awareness of the social - as opposed to purely epistemic - function of belief formation. Finally, we review research (...) on continuities between religious and delusional cognition, which reveals that religious content is quite common in delusions and which provides tentative evidence for a positive relationship between religious belief and delusion-like belief in the general population. (shrink)

I greatly appreciate Thomas Flint’s reply to my paper, “Flint’s ‘Molinism and the Incarnation’ is too Radical.” In my original paper I argue that the Christology and eschatology of Flint’s paper “Molinism and the Incarnation” is too radical to be considered orthodox. I consider it an honor that a senior scholar, such as Flint, would concern himself with my work in the first place. In this response to Flint’s reply I will explain why I still find Flint’s Christology and eschatology (...) to be too radical. Below I shall attempt to address various issues raised by Flint in his reply. (shrink)

In a recent paper on panentheism, Raphael Lataster and Purushottama Bilimoria offer a critique of several contemporary attempts to define what panentheism is and what panentheism is not. Lataster and Bilimoria find the recent attempts to define panentheism deficient. In particular, they find my approach to panentheism to be riddled with problems. In my reply, I explain that Lataster and Bilimoria have failed to explain what panentheism is and what it is not.

William Hasker and I have a friendly disagreement over the doctrine of the Trinity. We both reject classical theistic attributes like divine timelessness and divine simplicity. Instead, we affirm that God is temporal and unified. Further, we reject so-called Latin models of the Trinity, and prefer social models of the Trinity. Where we disagree is over the doctrine of the processions of the Trinitarian persons. In this essay, I articulate some problems for the doctrine of the processions.

Sam Lebens offers an intriguing set of arguments from theism to idealism. In this paper, I shall focus on the argument from perfect rationality to Hassidic Idealism. I will offer a critical analysis of this argument and draw out a series of conflicts between Hassidic Idealism and divine freedom, the divine ideas, and creation ex nihilo.

We first consider the entailment logic MC, based on meaning containment, which contains neither the Law of Excluded Middle (LEM) nor the Disjunctive Syllogism (DS). We then argue that the DS may be assumed at least on a similar basis as the assumption of the LEM, which is then justified over a finite domain or for a recursive property over an infinite domain. In the latter case, use is made of Mathematical Induction. We then show that an instance of the (...) LEM is intrumental in the proof of Cantor's Theorem, and we then argue that this is based on a more general form than can be reasonably justified. We briefly consider the impact of our approach on arithmetic and naive set theory, and compare it with intuitionist mathematics and briefly with recursive mathematics. Our "Four Basic Logical Issues" paper would provide useful background, the current paper being an application of the some of the ideas in it. (shrink)

In this paper, I offer some brief reflections on Jordan Wessling’s book, Love Divine: A Systematic Account of God’s Love for Humanity. I explain what I take to be its strengths in articulating an account of divine love that solves a variety of problems that classical theism cannot solve. Then I articulate a potential problem for Wessling’s account of divine love and hell.

Certification and labeling initiatives that seek to enhance environmental and social sustainability are growing rapidly. This article analyzes the expansion of these private regulatory efforts in the coffee sector. We compare the five major third-party certifications – the Organic, Fair Trade, Rainforest Alliance, Utz Kapeh, and Shade/Bird Friendly initiatives – outlining and contrasting their governance structures, environmental and social standards, and market positions. We argue that certifications that seek to raise ecological and social expectations are likely to be increasingly challenged (...) by those that seek to simply uphold current standards. The vulnerability of these initiatives to market pressures highlights the need for private regulation to work in tandem with public regulation in enhancing social and environmental sustainability. (shrink)

Open theism denies that God has definite exhaustive foreknowledge, and affirms that God takes certain risks when creating the universe. Critics of open theism often complain that the risks are too high. Perhaps there is something morally wrong with God taking a risk in creating a universe with an open future. Open theists have tried to respond by clarifying how much risk is involved in God creating an open universe, though we argue that it remains unclear how much risk is (...) actually involved. We claim that open theists need to start developing theories about how God manages risks in order to bring about His purposes for the universe. In this article, we will take a philosophical and biological perspective on risk management that adds plausibility to open theism. We will consider how God can use different risk‐management, surveillance, and redundancy systems in the natural world in order to accomplish His goals. (shrink)

In a previous publication, I offered a novel argument against physicalist approaches to the Incarnation called “the Two Sons Worry.” In brief, I argued that a physicalist who is committed to the ecumenical teachings about the Incarnation cannot easily escape the worry that there are two persons in Jesus Christ. Keith Hess has recently pointed out a flaw in the argument that I present. In this paper, I offer a reply that fixes the argument, thus leaving the problem for the (...) physicalist intact. (shrink)