© 2016 Elsevier Ltd All rights reserved.Crystallographic studies of ligands bound to biological macromolecules represent an important source of information concerning drug-target interactions, providing atomic level insights into the physical chemistry of complex formation between macromolecules and ligands. Of the more than 115,000 entries extant in the Protein Data Bank archive, ∼75% include at least one non-polymeric ligand. Ligand geometrical and stereochemical quality, the suitability of ligand models for in silico drug discovery and design, and the goodness-of-fit of ligand models (...) to electron-density maps vary widely across the archive. We describe the proceedings and conclusions from the first Worldwide PDB/Cambridge Crystallographic Data Center/Drug Design Data Resource Ligand Validation Workshop held at the Research Collaboratory for Structural Bioinformatics at Rutgers University on July 30-31, 2015. Experts in protein crystallography from academe and industry came together with non-profit and for-profit software providers for crystallography and with experts in computational chemistry and data archiving to discuss and make recommendations on best practices, as framed by a series of questions central to structural studies of macromolecule-ligand complexes. What data concerning bound ligands should be archived in the PDB? How should the ligands be best represented? How should structural models of macromolecule-ligand complexes be validated? What supplementary information should accompany publications of structural studies of biological macromolecules? Consensus recommendations on best practices developed in response to each of these questions are provided, together with some details regarding implementation. Important issues addressed but not resolved at the workshop are also enumerated. (shrink)

For years, violence against doctors and healthcare workers has been a growing social issue in China. In a recent series of studies, we provided evidence for a motivated scapegoating account of this violence. Specifically, individuals who feel that the course of their (or their family member's) illness is a threat to their sense of control are more likely to express motivation to aggress against healthcare providers. Drawing on existential theory, we propose that blaming and aggressing against a single individual represents (...) a culturally afforded scapegoating mechanism in China. However, in an era of healthcare crisis (i.e., the global COVID-19 pandemic), it is essential to understand cultural variation in scapegoating in the context of healthcare. We therefore undertook two cross-cultural studies examining how people in the United States and China use different scapegoating responses to re-assert a sense of control during medical uncertainty. One study was conducted prior to the pandemic and allowed us to make an initial validating and exploratory investigation of the constructs of interest. The second study, conducted during the pandemic, was confirmatory and investigated mediation path models. Across the two studies, consistent evidence emerged that, both in response to COVID-related and non-COVID-related illness scenarios, Chinese (relative to U.S.) individuals are more likely to respond by aggressing against an individual doctor, while U.S. (relative to Chinese) individuals are more likely to respond by scapegoating the medical industry/system. Further, Study 2 suggests these culture effects are mediated by differential patterns of primary and secondary control-seeking. (shrink)

Abstract For two and a half millennia, the debate over human nature has been trapped inside a moral question: is human nature fundamentally good, or fundamentally evil? Mencius said it was good; Xunzi said it was evil; Hobbes said man is a wolf to man; Rousseau said civilization corrupted an original innocence. Each tradition has held its ground, yet none has been able to explain why nearly every civilization repeatedly generates greed, war, ecological destruction, tyranny, corruption, academic dogma, and spiritual (...) emptiness. This book proposes that human nature is neither good nor evil, but a motivational system governed by natural cybernetics — a system whose moral coloring depends entirely on whether it operates under negative-feedback constraint or under runaway positive- feedback amplification. This book proposes a core theorem, serving as the single mathematical center unifying all of its formal models: an agent's behavioral state, H, is a function of the ratio between the positive feedback it is subject to and the negative feedback constraining it — H = f(PF/NF), operationalized as H ≈ DAF/CCF. At the scale of the individual, this theorem takes the specific form of Sage Entropy; at the scale of civilization, it takes the specific form of the Civilizational Stability Function, Λ. These are two instances of one and the same core theorem across different scales, not independent constructions. This core theorem is an organizing theorem internal to the theory, intended to unify the formal models at each scale — it is not a physical law independent of this framework that could be tested directly, out of context. Within this framework, the book distinguishes three primary desires — wealth, fame, and power — from three meta-control mechanisms — the desire for certainty, the desire for belonging, and the desire for immortality. The latter are not additional desires but mechanisms that protect the existing desire-loops from being corrected by negative feedback, explaining why self-knowledge alone is not sufficient for self-governance. The book situates human nature within a broader intellectual lineage: it engages classical theories of human nature — Mencius, Xunzi, Hobbes — as well as modern thought after Darwin — Nietzsche, Freud, Hayek, Kahneman, Haidt, Harari — while also building connections to evolutionary biology, neuroscience, and complex-systems science, from Ashby to Prigogine. Laozi's idea of contentment is read as anticipating an important intuition consistent with negative-feedback regulation; on this basis, the Lao-Yang Genesis Cosmology (LYGC) is introduced as the cosmological grounding of natural cybernetics, providing the core theorem with cosmological coordinates. The book strictly follows a five-stage methodology — observation, explanation, prediction, engineering, ethics — in order to answer the challenge of the naturalistic fallacy, and it proposes a number of falsifiable theoretical predictions while candidly stating the boundary conditions under which the theory could fail. The book answers six philosophical objections, the most fundamental of which is the Governor's Paradox. The book does not claim to dissolve this paradox; instead it proposes structural negative- feedback design, decentralized governance, and the transition to Artificial Wisdom (AW) as four layers of mitigation, while candidly acknowledging the residual risk that remains. Conclusion: human nature has no essential goodness or evil — only feedback states. Human nature is the operating system evolution left to civilization; civilization is its amplifier; natural constraint is its regulator; and Natural Civilization is the only path by which this system can achieve lasting stability. (shrink)

Emotion theorists in contemporary discussion have divided into two camps. The one claims that emotions are reducible to bodily feelings; the other holds that emotions are reducible to belief, desire or evaluative judgement. In an effort to avoid such reductionist view, Goldie suggests that emotions involve two kinds of feelings: bodily feel­ings and feeling towards. In spite of Goldie’s efforts, I argue that ex­plaining our emotional disposition in terms of ‘feeling toward’ re­mains distinctly unsatisfactory. Furthermore, though sympathetic to his project, (...) I give reasons for doubting that there are two such distinct kinds of feeling, one of which has only borrowed intentionality, while the other has intentionality intrinsically. (shrink)

In order to support his revolutionary view on scientific change, Kuhn suggests that there exist two separate aspects of the theory-change from Newtonian to Einsteinian physics that support his incommensurability thesis. For the evidence of his thesis, Kuhn offers the conceptual change in the meaning of the notion of “mass” in the theory-change. And he claims the absence of any neutral observational basis to evaluate the strengths of the two theories. This essay argues that these two cases fail to support (...) his incommensurability thesis. (shrink)

Joseph Keim Campbell has attempted to say “farewell” to a particular version of source incompatibilism, viz. direct source incompatibilism, arguing that direct source incompatibilism is committed to two theses that are in tension, thereby threatening the coherence of the position. He states that direct source incompatibilism is committed to the following claims: SI-F: there are genuine Frankfurt-style counterexamples. SI-D: there is a sound version of the Direct Argument. Campbell argues that both of these theses cannot be simultaneously held since a (...) sound version of the Direct Argument would undermine Frankfurt-style counterexamples, and vice versa. After laying out Campbell’s argument, I will first make some preliminary comments regarding actual direct source incompatibilists and their commitment to SI-F and SI-D. I then object to Campbell’s argument, arguing that one can accept both SI-F and SI-D, thereby vindicating direct source incompatibilism from the charge of incoherence. (shrink)

In explaining emotion, there are strong cognitive views, which reduce emotion to belief/thought or judgment. Misgivings about assimilating emotion to belief/thought/judgment have been a main reason for moving towards perceptual accounts for many authors. My aim in this paper is to defend a perceptual theory. To this end, I first argue against a crude version of cognitivism that views emotion essentially in terms of thought or belief. I then argue that doubts about the assimilation of emotion to belief explain the (...) appeal of ‘perception’ as the ‘cognitive element’ most appropriate to the analysis of emotion. Then I shall discuss why perception is the right category to fit emotional responses into by contrasting some considerations adduced by Sabine Döring and by Jesse Prinz. I shall show that Prinz ignores the perspective aspect of perception, while Döring fails to explain the indiscriminability in perceptual experience. For these reasons, both Prinz’s and Döring’s views are insufficient to explain emotional recalcitrance or unmerited emotional response. To explain emotional recalcitrance, I argue that we must appeal to a disjunctivist theory of visual experience. I shall demonstrate why we should prefer the explanation in terms of indiscriminability over one which appeals to a common element, such as a thought or representation of something as dangerous, for example. The present critical examination will afford an alternative view of the appropriateness of emotions. (shrink)

Competence in ethical decision making and moral sensitivity are becoming increasingly important in nursing education. While teaching reforms have been conducted in nursing ethics, these reforms often fail to drive the adequate development of students’ critical thinking and ethical decision-making skills. To address this gap, in this study, a “nursing ethics–professional teaching” program is constructed on the basis of Rest’s ethical decision-making model, and its effects on enhancing the ethical decision-making ability and sensitivity of nursing interns are explored. Limited by (...) the prespecified monthly departmental rotation schedule and the need to avoid intergroup contamination, this nonrandomized controlled study used an imbalanced design to divide all 99 undergraduate nursing interns into an intervention group (n = 24) and a control group (n = 75). They received six months of “nursing ethics–professional teaching” training, in which ward rounds and routine ward-round teaching, respectively, were integrated. An investigation was conducted before and after the intervention, in which the Moral Sensitivity Questionnaire (MSQ) and the Judgments Regarding Nursing Decisions (JAND) were used to analyze the differences in the development and the correlation of the ethical sensitivity and decision-making ability between the two groups. After the intervention, both the MSQ and JAND scores were significantly higher for the intervention group than they were for the control group (t = 7.371 and 6.377, respectively; both P < 0.001). Subgroup comparisons conducted before and after the intervention revealed unexpected decreases in MSQ scores in the control group (t = 3.784, P < 0.01), which contrasted sharply with the significant increase that was revealed in MSQ scores in the intervention group (t=-5.925, P < 0.001) and those in the JAND scores across both groups (t=-23.115 and − 24.092, both P < 0.001). Both the intervention method and its interaction with the intervention duration significantly affected the MSQ (F = 25.642, P < 0.01) and JAND (F = 8.910, P < 0.01) scores. Overall, the total and dimensional MSQ and JAND scores were negatively correlated before the intervention (r=-0.300 to -0.237; all P < 0.05) but showed no correlation after the intervention. The model-based integrated “nursing ethics–professional teaching” ward-round shows promising effects on intern nurses’ moral sensitivity and ethical decision-making—unlike conventional clinical internships, which enhance only the latter. Not applicable. (shrink)

The objective of this research is to find the meeting point between the second precept of Pancasila and the global ethics of Kung. The article also discusses the value of the second precept of Pancasila as found in the global ethics. This research is intended to recognise human rights as the convergence of the second sila (principle) of Pancasila, namely, 'a just and civilised humanity' with Hans Kung's global ethics. The method used in this research is a literature study containing (...) relevant theories. The second principle of Pancasila, Kemanusiaan yang Adil dan Beradab, is the basis for understanding the life of humanity, unity and justice in Indonesia and becomes the basis for humans to understand themselves and others. CONTRIBUTION: This research offers significant insights into the value of human rights as a meeting point between the second sila of Pancasila and Hans Kung's global ethics. The second sila of Pancasila and Hans Kung's global ethics emphasise that everyone has rights. Human rights do not contradict with the typical Indonesian culture of deliberation and mutual cooperation, because the second principle of Pancasila, namely, a just and civilised humanity, is the basis for ensuring human rights. The Constitution of Indonesia of 1945, article 27 paragraph 1 also guarantees human rights. Human rights do not encourage individualism; instead, they protect individuals and groups. Human rights are not meant to promote egoism, but they help to maintain solidarity among people and ensure the well-being of society. They are a means to respect human dignity and protect the weak. (shrink)

We did not, as Brakel & Shevrin imply, intend to classify either System 1 or System 2 as rational or irrational. Instrumental rationality is assessed at the organismic level, not at the subpersonal level. Thus, neither System 1 nor System 2 are themselves inherently rational or irrational. Also, that genetic fitness and instrumental rationality are not to be equated was a major theme in our target article. We disagree with Bringsjord & Yang's point that the tasks used in the (...) heuristics and biases literature are easy. Bringsjord & Yang too readily conflate the ability to utilize a principle of rational choice with the disposition to do so. Thus, they undervalue tasks in the cognitive science literature that compellingly reveal difficulties with the latter. We agree with Newton & Roberts that models at the algorithmic level of analysis are crucial, but we disagree with their implication that attention to issues of rationality at the intentional level of analysis impedes work at the algorithmic level of analysis. (shrink)

이 글은 정인보와 슐라이어마허가 의식과 존재에 대한 매우 유사한 관점을 지니고 있음을 드러내려는 취지로 작성되었다. 양자 모두 현상학적 성찰에서 출발한다는 뜻이다. 이 글의 논지는 다음과 같이 요약된다.BR 1. 정인보와 슐라이어마허는 현상학적 태도를 공유한다. 즉, 양자는 상습적인, 통상 당연한 것으로 여겨지는 이해의 방식들을 괄호치기한다.BR 2. 정인보와 슐라이어마허는 의식을 세계와 외적 대립의 관계를 형성하는 것으로 간주하지 않는다. 양자에게 우리의 의식과 세계 사이에는 객관적으로 실증될 수 있는 어떤 거리도 없다. 즉, 순수하게 내부적인 의식은 존재하지 않는다.BR 3. 정인보와 슐라이어마허는 일종의 지각현상학을 공유하는 바, 세계의 (...) 존재자들은 능동적 주체로서의 우리에 의해 지각되는 정적 객체들이 아니라는 성찰이 그 근본 출발점이다. 양자에 따르면 우리가 그 무엇을 지각하는 순간은 우리가 지각된 존재자들과 언제나 이미 감각적으로-정서적으로 통하여 함께 상응하게 되었다는 것을 알린다. 이것은 우리의 존재가 세계의 존재자들과 외적 대립의 관계를 형성하는 능동적 주체로서의 존재가 아니라는 것을 뜻한다. 양자의 관점에서 보면 우리는 세계와의 근본적 통일성인 그 자신의 존재에 반응하는 행위자로서 규정되어야 한다. (shrink)

Christian offers us a clear and detailed analysis of Whitehead's three primary types of entities: actual occasions, eternal objects, and God. He endeavours to show how Whitehead's account satisfies his own requirements of categoreal explanation and that these three types, together with creativity, require one another. The analysis is focused by a concern for the twin concepts of transcendence and immanence which, while shown to apply to all three types, are seen to be particularly relevant to Whitehead's revision of traditional (...) theology. Christian remains faithful to the text while strenuously probing its inner structure.--L. S. F. (shrink)

According to the predominant corporate sustainable development (CSD) framework, this exploratory paper verifies that CSD construct can be modeled by integrating the dimensions of social, economic, and environmental development. We first developed and validated measurement scales for these three dimensions based on a survey of 314 managers in mainland China. Then, using structural equation modelling, we confirmed that the proposed model is valid. Therefore, our findings may allow researchers to explore CSD further, and practitioners to develop their understanding of CSD (...) initiatives in organizations. (shrink)

This informative and well-written account of gnosticism provides the English reader with his first access to much of this material, which was formerly restricted to specialized publications in French and German. Jonas describes the basic tenets and symbols of gnosticism, and then presents six specific systems for consideration, including Marcian, Valentinius, and Mani. The third section is perhaps the most interesting: in it Jonas demonstrates that gnosticism is more objectionable to the classic Greek than to the Christian.--L. S. F.

E. F. J. Payne is the first to re-translate Schopenhauer's principal work since Haldane and Kemp's edition of 1883-6. It is a careful translation, staying very close perhaps too close--to Schopenhauer's style and punctuation, but avoiding the errors of literalistic translation. Payne also has the advantage of a far more critical German edition than was available to his predecessors.--L. S. F.

In recent writing on the theory of knowledge a distinction has been drawn between ‘the language of appearing’ and ‘the sense-datum language’. The aim of this paper is to suggest that consideration of that distinction and of what Kant’s attitude toward it would have been can shed light on two otherwise-puzzling aspects of his doctrine in the Critique of Pure Reason: his adamant conviction that there are things-in-themselves, and his confidence that the Antinomies are resolved once we admit the transcendental (...) ideality of space and time. (shrink)

This essay by S. F. Davenport won the Norrisian Prize awarded by the University of Cambridge in 1924 and was published the next year. In it, Davenport examines the idea of 'immanence', which he defines as 'indicating the rapport between God and His creatures', and the possible application of the concept to the Incarnation of Christ. This book will be of value to anyone with an interest in Christology or Christian theology more generally.

The title of this symposium, “Formal Simplicity as a Weight in the Acceptability of Scientific Theories,” to some people might seem to suggest that we are to be making positive proposals about how the concept of simplicity could be defined for formalized languages, defined so as to figure in a formalized theory of confirmation. I must confess at the start that I do not have any such ambitious object in view. I now feel, indeed, that premature formalizations have little power (...) to illuminate the philosophically interesting questions which cluster round the problem of the role of simplicity in scientific thinking. So in this short paper I wish merely to present some elementary considerations, not very novel ones, concerning the role which simplicity seems to me to play in our non-demonstrative reasoning about matters of empirical fact. Although many writers have sought to analyze the logical character of such reasoning, little unanimity has been attained in their over-all views; thus it is that though the considerations which I wish to present are elementary, they are not wholly uncontroversial. But because these matters are elementary in nature, I do feel it appropriate in discussing them to use homely examples of uncomplicated kinds, rather than elaborate examples drawn from the more sophisticated reaches of scientific theory; in doing so, I am taking it for granted that scientific inference as regards its logical character is fundamentally a refinement of everyday thinking, rather than a procedure of some essentially different nature. (shrink)

Collins examines the main philosophical approaches, whether positive, negative, or skeptical, which have been taken towards God since Cusanus, showing the central and often decisive role which the theme of God's existence, nature, and relation to the world has played in this development. It is an ambitious undertaking, and Collins acquits himself well. His survey includes such diverse thinkers as Montaigne, Descartes, Hume and Rousseau, Pascal, Newman, Marx, Mill, and Whitehead. The concise introductory remarks to each chapter are particularly revealing, (...) and the bibliographical references are extensive and up-to-date.--L. S. F. (shrink)

The paper puts forward a novel solution to the so-called All or Nothing Problem. Contrary to what many believe, I argue that it is permissible to go some way towards benefiting others without going all the way. Something Is Okay! If this is true, it is not the case (which would be absurd) that we should rather Do Nothing than Something if we are not going to do the Best. If my main claim is correct, this is a blow to (...) a key tenet of Effective Altruism, namely, that if we do good (e.g., contribute to charities), we should do what is best. A side benefit of my solution is the introduction of a neglected sort of supererogation, namely, Self-Regarding Suboptimal Supererogation (i.e., the self-regarding equivalent of the more familiar other-regarding notion of going halfway towards supererogation). Regarding this, my view implies that we are not obliged to do what is best for ourselves (e.g., maximize our health or looks) once we go some way towards benefiting ourselves (incurring considerable costs in doing so). -/- . (shrink)

The authors seek to remedy a double defect: the neglect by philosophers of relevant anthropological material for ethical reasoning, and the neglect by anthropologists of the ethical dimensions of culture. Aware of man's frequent tendency to moralize rather than to be moral, the authors are cautious about endorsing either cultural relativism or the view that varying moral codes each express in local concepts the same underlying morality. This is a tentative study, raising problems and specifying inquiries rather than offering conclusions. (...) Includes an extensive bibliography of the current literature.--L. S. F. (shrink)

Selections by Runes from his own writings, arranged alphabetically from "abhorrence" to "zero." It is hard to understand why this should cost as much as $5.00.--L. S. F.

The editor has been quite successful in selecting experts to write the three-to-four-page articles in this handbook, and in most cases he has chosen advocates rather than critics to expound particular concepts: e.g., Nygren on Eros and Agape, Tillich on Kairos, Dinkler on demythologizing. Each article lists one or two important books on its subject.--L. S. F.

This book is "not an 'ethics'," Mackinnon warns us, "but an attempt to study different styles of argument concerning the foundations of morality, by methods sometimes analytic and sometimes historical. It is informed by a desire to bring out some of the ways in which the problem of the possibility of metaphysics impinges on moral reflection." Among other things, he considers Utilitarianism, Kant, The Notion of Moral Freedom, and Butler.--L. S. F.

A search for the creative, intuitive meaning of life, found in the major religions, Jungian psychology, and in the poetry of Millay and Whitman.--L. S. F.

Although volume XII of the new critical edition of Hegel's works is important in its own right, the eleventh volume consists of speeches, reviews, and occasional one-page essays and hence will interest only the specialist.--L. S. F.

Abridged selections, with brief one page introductions, from sixteen authors influential in the development of Protestantism. In addition to such recognized theologicians as Luther, Calvin, Schleiermacher, and Ritschl, the editor has included a liberal sprinkling of American writers. Contemporary thought is represented by Barth.--L. S. F.

From within the modern tradition of Heidegger, Picht appraises Aristotle's conception of the experience of history.--L. S. F.