The problem of academic dishonesty is as old as it is widespread – dating back millennia and perpetrated by the majority of students. Attempts to promote academic integrity, by comparison, are relatively new and rare – stretching back only a few hundred years and implemented by a small fraction of schools and universities. However, the past decade has seen an increase in efforts among universities to promote academic integrity among students, particularly through the use of online courses or tutorials. Previous (...) research has found this type of instruction to be effective in increasing students’ knowledge of academic integrity and reducing their engagement in academic dishonesty. The present study contributes to this literature with a natural experiment on the effects of the Academic Integrity Course (AIC) at The University of Auckland, which became mandatory for all students in 2015. In 2012, a convenience sample of students (n= 780) had been asked to complete a survey on their perceptions of the University’s academic integrity polices and their engagement in several forms of academic dishonesty over the past year. In 2017, the same procedures and survey were used to collect data from second sample of students (n= 608). After establishing measurement invariance across the two samples on all latent factors, analysis of variance revealed mixed support for the studies hypotheses. Unexpectedly, students who completed the AIC (i.e., the 2017 sample) reported: (1) significantly lower (not higher) levels of understanding, support, and effectiveness with respect to the University’s academic integrity policies; (2) statistically equivalent (not higher) levels of peer disapproval of academic misconduct, and; (3) significantly higher (not lower) levels of peer engagement in academic misconduct. However, results related to participants’ personal engagement in academic misconduct offered partial support for hypotheses – those who completed the AIC reported significantly lower rates of engagement on three of the eight behaviors included in the study. The implications and limitations of these findings are discussed as well as possible future directions for research. (shrink)

Over the past 40 years, scholars and practitioners of public relations have often cast public relations workers in the role of the public relations-person-as-corporate-conscience. This work, however, maintains that this construct is so problematic that invoking it is of negligible use in addressing ethical issues that emerge during a crisis. In fact, a complex crisis, such as the Jahi McMath “brain death” case at Children’s Hospital Oakland, demonstrates the need to abandon the PRPaCC construct to better engage affected stakeholders, including (...) “outsiders” to the organization, who often determine whether an organization is facing a crisis. Through an examination of both the concept of the PRPaCC and the McMath crisis, this work makes the case for moving beyond the PRPaCC construct in favor of a more modest role for the public relations person: facilitating widespread ethical deliberation and discussion throughout an organization, potentially helping the organization alleviate concerns that contribute to crises. (shrink)

In A Theory of Justice, John Rawls devised the method of reflective equilibrium in an attempt to broker consensus between ethical approaches emphasising individual moral judgements, and those emphasising moral principles, expanding this method in the later paper; “The Independence of Moral Theory”, to produce wide reflective equilibrium. In a number of essays compiled in Justice and Justification, Norman Daniels articulated a more comprehensive version of Rawls's methodology in response to something of a similar struggle within contemporary bioethics, between (...) those bioethical approaches emphasising individual moral judgements, those emphasising bioethical principles and those emphasising bioethical theory; the casuists, the principlists and the descriptivists respectively. In addition to the level of considered moral judgements and that of moral principles that comprise Rawls's reflective equilibrium, Daniels's model proposes a third level of interconnecting background theories in order to incorporate the three dominant strands of contemporary bioethics, to broker consensus between those whose considered moral judgements are in conflict, and to guard against the endpoint of the reflective equilibrium being overly determined by these judgements. However, it is unclear whether his method aids the objectives he set, or whether it in fact hinders them. (shrink)

Known to produce out-of-body states and profound changes in sensory perception, mood, and thought, DMT is a potent short-lasting tryptamine that has experienced growing appeal in the last decade, independent from ayahuasca, the Amazonian visionary brew in which it is an integral ingredient. Investigating user reports available online as well as a variety of other sources consulted in extended cultural research, this article focuses on the “breakthrough” event commonly associated with the DMT trance. The DMT breakthrough event coincides with significant (...) revelatory outcomes associated with perceived contact with “entities” and the transmission of information often in the form of visual language. Examination of the breakthrough event offers insight on the liminal phenomenology of DMT and other tryptamines, a liminality that is given primary expression in reported travels in “hyperspace.” The article examines user reports of DMT “hyperspace” observing a transitional process that, unlike conventional passage rites, is private, individualized, internal, and “ritual like.” As an exploratory discussion of an under-researched phenomenon, the article enters this virtual terrain through a discussion of the gnostic, therapeutic, and recreational modalities of DMT use, before exploring ritual-like modes of transmission and concluding with comments on the ontological significance of the DMT trance. (shrink)

Australian legislation at both state and federal levels has been passed in the last two years enabling the creation and use of cloned embryos up until their fourteenth day of development. Yet for this fourteen-day threshold to carry moral weight it must be shown that an embryo may be plausibly attributed some kind of moral standing after this point that it cannot be accorded before it Moral standing may be conferred using Steven Buckle’s account of potential to become (after one (...) problem with his account is dealt with) but such standing has often been withheld from the embryo prior to the fourteenth day due to the possibility of monozygotic twinning and the violation of numerical continuity this represents. This article discusses the influential argument regarding monozygotic twinning articulated by Peter Singer and Helga Kuhse, and finds it insufficient to negate either the ‘identity thesis’ they describe or Buckle’s account of potential to become. (shrink)

In this book of the world's greatest architects explores the original aims and principles of modern architecture.

This review focuses on Pekka Hämäläinen’s characterization and analysis of the Comanche empire as a spatial category in The Comanche Empire and discusses how this work relates to broader discussions about space and power in borderlands and imperial histories. Although empires have long been central actors in borderlands histories, “empire” has not necessarily been a category of spatial organization and analysis and certainly not one used to describe spaces controlled by Native peoples. By contrast, while Hämäläinen emphasizes the imperial characteristics (...) of the economic, political, and cultural dimensions of Comanche history , he also uses “empire” to characterize Comanche dominance spatially. Hämäläinen helps us to rethink the spatial dynamics that both shaped and were produced by the encounters between Comanches and Spaniards, French, Mexicans, Americans, and other Native peoples in the Great Plains during the eighteenth and nineteenth centuries. By analyzing how Comanches came to control vast stretches of the southern plains, The Comanche Empire challenges our assumptions about how Native polities and imperial powers thought about territorial claims and how they employed more nuanced spatial strategies to assert their authority, extend their cultural influence, and control trade and resources. (shrink)

What do we mean when we say we want to put children at the centre of policy? What are the moral justifications for this approach? Has it become harder for us to understand this concept, when in practice paid work has been at the centre? In part confusion arises because the unpaid work of caring for children is invisible until it is marketized. In turn, the underlying problem is that we have forgotten our traditions of egalitarianism and adopted a powerful (...) mindset that is proving to be paralyzing. Exploring New Zealand family policies such as paid parental leave, early childhood education, child tax credits suggests that there is much room for improvement if the needs of children are to come first. But first and foremost we must have a very different, child-centric, colour-blind, non-judgmental change of heart. (shrink)

A number of ways of taxonomizing human learning have been proposed. We examine the evidence for one such proposal, namely, that there exist independent explicit and implicit learning systems. This combines two further distinctions, (1) between learning that takes place with versus without concurrent awareness, and (2) between learning that involves the encoding of instances (or fragments) versus the induction of abstract rules or hypotheses. Implicit learning is assumed to involve unconscious rule learning. We examine the evidence for implicit learning (...) derived from subliminal learning, conditioning, artificial grammar learning, instrumental learning, and reaction times in sequence learning. We conclude that unconscious learning has not been satisfactorily established in any of these areas. The assumption that learning in some of these tasks (e.g., artificial grammar learning) is predominantly based on rule abstraction is questionable. When subjects cannot report the rules that govern stimulus selection, this is often because their knowledge consists of instances or fragments of the training stimuli rather than rules. In contrast to the distinction between conscious and unconscious learning, the distinction between instance and rule learning is a sound and meaningful way of taxonomizing human learning. We discuss various computational models of these two forms of learning. (shrink)

This paper is a conceptual essay rooted in two basic observations. First, felt dignity—the subjective sense people have of their own autonomy and self-worth—ultimately emerges from, and is thus most evident in the connective space between people. Second, stories are everyday works of art that afford unique insight into the subtle complexities of the socio-emotional realities of work. Building on these observations, we describe how personal stories about episodes of interpersonal connections and disconnections at work—moments in which we feel mutual (...) appreciation and empowerment or a sense of separation and distancing from another—can help us better understand the felt experience of dignity at work. In attending to such personal stories as art, we become more attuned to their felt, aesthetic qualities, which then helps us develop a more holistic and visceral appreciation of how actors experience, make sense of, and claim felt dignity. In support of our ideas, we present a few illustrative story excerpts and briefly consider how a select few aesthetic qualities—the way the stories’ elements are configured, the stories’ acuity or sharpness, and their rawness—enhance the felt impact of the stories and help to remind us of their and the storytellers’ intrinsic value. (shrink)

Jon Stewart often delivers the satire himself, but nearly every episode also features at least one of The Daily Show's numerous correspondents. This chapter focuses on Larry Wilmore, who as Senior Black Correspondent is able to discuss issues of race in ways that a white correspondent probably could not. For example, Wilmore has discussed how the election of Barack Obama could be perceived by the African‐American community in the United States, proposing that peer pressure creates a monolithic voting block among (...) African‐Americans. Other issues discussed by Wilmore include the Trayvon Martin case, whether the Congressional Black Caucus has “maxed out” the race card, and how Obama should “go blacker” in response to the US credit downgrade. (shrink)

Why would a successful physician who has undergone seven years of rigorous medical training take the trouble to seek out and learn to practice alternative methods of healing such as homeopathy and Chinese medicine? From Doctor to Healer answers this question as it traces the transformational journeys of physicians who move across the philosophical spectrum of American medicine from doctor to healer. Robbie Davis-Floyd and Gloria St. John conducted extensive interviews to discover how and why physicians make the move (...) to alternative medicine, what sparks this shift, and what beliefs they abandon or embrace in the process. After outlining the basic models of American health care-the technocratic, humanistic, and holistic-the authors follow the thoughts and experiences of forty physicians as they expand their horizons in order to offer effective patient care. The book focuses on the radical shift from one end of the spectrum to the other-from the technocratic approach to holism-made by most of the interviewees. Because many American physicians find such a drastic change too threatening, the authors also address the less radical transition to humanism-a movement toward compassionate care arising from within the medical system. (shrink)

This paper is devoted to the investigation of term-definable connexive implications in substructural logics with exchange and, on the semantical perspective, in sub-varieties of commutative residuated lattices (FL ${}_{\scriptsize\mbox{e}}$ -algebras). In particular, we inquire into sufficient and necessary conditions under which generalizations of the connexive implication-like operation defined in [6] for Heyting algebras still satisfy connexive theses. It will turn out that, in most cases, connexive principles are equivalent to the equational Glivenko property with respect to Boolean algebras. Furthermore, we (...) provide some philosophical upshots like, e.g., a discussion on the relevance of the above operation in relationship with G. Polya’s logic of plausible inference, and some characterization results on weak and strong connexivity. (shrink)

This is the Editorial Introduction to “S.I.: Strong and Weak Kleene Logics”.

In the original target article (Shanks & St. John 1994), one of our principal conclusions was that there is almost no evidence that learning can occur outside awareness. The continuing commentaries raise some interesting questions, especially about the definition of learning, but do not lead us to abandon our conclusion.

Mike Shur’s Netflix-aired The Good Place has been a focus of philosophical attention by both popular-culture (written by pop-philosophers) and professional philosophers. This attention is merited. The Good Place is a philosophically rich TV show. The Good Place is based in three places: The Good Place, The Medium Place and The Bad Place. Every human being ends up in one of these places after they die based on their good points (points received for doing good actions e.g., chewing with your (...) mouth closed) and bad points (points received for doing bad actions e.g., virtue-signaling). Spoiler alert: by Season 4 of The Good Place (the fourth and final season), the main characters of the show – Eleanor, Chidi, Jason and Tahani – eventually reach the real Good Place (not the fake “Good Place” they had been tortured in by the human-formed, architect demon Michael in Season 1). However, when they reach the real Good Place after much struggle with ethical dilemmas, recognition of their moral flaws and moral development, they find themselves wanting to leave: they were unsatisfied with what The Good Place had to offer and wanted to be freed from it. This paper is concerned with the following questions: What accounts for their desire to be freed from The Good Place? What kind of freedom were they trying to achieve, and how did The Good Place represent it? Reflecting on these (and similar) questions, I argue that St. Thomas (who made it into The Good Place!) gives an ingenious and plausible answer: it was not merely that The Good Place was characterized by pure hedonism (a core deficit of The Good Place, identified by its creators), but more specifically that they had a positive desire for a freedom from temporal goods/experiences which do not satisfy the longings of the human heart and a freedom for the enjoyment of perfect freedom. While The Good Place ends in much perplexity, I argue that the freedom they desired was a rudimentary articulation of the freedom that St. Thomas identifies in heaven. (shrink)

Written by an emigrant French aristocrat turned farmer, the Letters from an American Farmer (1782) posed the famous question `What, then, is the American, this new man?', as the new nation took shape before the eyes of the world. Addressing some of American literature's most pressing concerns and issues of identity, the Letters celebrates personal determination, freedom from institutional oppression and the largeness and fertility of the land, and also raises darker and more symbolic elements, particularly slavery. This is the (...) only critical edition available of what is regarded as the first ever work of American literature. (shrink)

All known structural extensions of the substructural logic $\textbf{FL}_{\textbf{e}}$, the Full Lambek calculus with exchange/commutativity (corresponding to subvarieties of commutative residuated lattices axiomatized by $\{\vee, \cdot, 1\}$ -equations), have decidable theoremhood; in particular all the ones defined by knotted axioms enjoy strong decidability properties (such as the finite embeddability property). We provide infinitely many such extensions that have undecidable theoremhood, by encoding machines with undecidable halting problem. An even bigger class of extensions is shown to have undecidable deducibility problem (the (...) corresponding varieties of residuated lattices have undecidable word problem); actually with very few exceptions, such as the knotted axioms and the other prespinal axioms, we prove that undecidability is ubiquitous. Known undecidability results for non-commutative extensions use an encoding that fails in the presence of commutativity, so and-branching counter machines are employed. Even these machines provide encodings that fail to capture proper extensions of commutativity, therefore we introduce a new variant that works on an exponential scale. The correctness of the encoding is established by employing the theory of residuated frames. (shrink)

Disgrace , by J.M. Coetzee, is a story of a rape; more, it is a tale in which the victim of the rape, Lucy Lurie, is silent. She demands neither sympathy nor justice for what happens toher, presenting herself as neither a victim nor someone seeking revenge. Instead she stands as a witness, and does so by adopting an attitude reminiscent of the thinking of Simone Weil—rejecting the possibility of rights, and not looking for explanations. Rape, Coetzee thus suggests, is (...) an act without meaning, a trauma whose reality cannot be exorcised through narration. Fittingly, therefore, the novel ends with a tableau of Lucy growing flowers in her garden; living, like Candide, without rationalisation or consolatory myth. (shrink)

We show that for random bit strings, Up, with probability, image, the first order quantifier depth D) needed to distinguish non-isomorphic structures is Θ, with high probability. Further, we show that, with high probability, for random ordered graphs, G≤,p with edge probability image, D)=Θ, contrasting with the results for random graphs, Gp, given by Kim et al. [J.H. Kim, O. Pikhurko, J. Spencer, O. Verbitsky, How complex are random graphs in first order logic? Random Structures and Algorithms 26 119–145] of (...) D)=log1/pn+O. (shrink)

This paper takes issue with those commentators of Heidegger's philosophy whose point of entry into his thinking is the inherited prejudices of others. It demonstrates that if prior judgments are suspended, so that Heidegger's texts are permitted to speak for themselves, the truth of his `position', more a wege than a static motionless point, gradually and inexorably begins to emerge. I take Pope Benedict's first encyclical, Deus Caritas Est, to draw the theological contours of a truly post-modern ethic. I then (...) hold up Heidegger's philosophy, as this is characterized principally though not exclusively in his lecture Der Satz Der Identität, to consider possible symmetries. Finally I offer an answer to the question: does Heidegger's thought have ethical consequences? (shrink)

Originally published in 1920, this collection of essays presents and discusses some of the principal subjects addressed in the Report of the Committee on Adult Education in 1919. The authors examine topics such as women and adult education, and the democratic foundations and implications of further education for those past school-leaving age. One essay is written by an adult student from Southport who is a self-described 'working-man'. This book will be of value to anyone with an interest in the history (...) of education. (shrink)

Creatures that display ‘hedonic place preference behaviour’ are thought by many scientists to experience feelings, on the assumption that their attraction to pleasure-producing substances which lack nutritional value (e.g. cocaine, morphine) cannot easily be attributed to unconscious instinctual behaviour. In this paper, we discuss how a simple artificial agent that instantiates attributes of an affective system engaging in felt uncertainty about its intrinsic needs in relation to environmental resources can similarly display hedonic place preference behaviour — through an apparently subjective (...) form of information processing — while simultaneously being entirely deterministic. We outline some implications of this artificially engineered behaviour for our understanding of the physical basis of consciousness and the experience of free will. (shrink)