Chronic acceleration studies - Physiological responses to artificial alterations in weight Final technical report, 1962 - 1965

Physiological and pathological responses of organisms subjected to prolonged acceleration stres

Genetic Disease, Genetic Testing and the Clinician

Modern medicine emphasizes treatment of the sick. It is often said that the widespread genetic testing soon to follow the completion of the Human Genome Project will usher in a new era of preventive medicine. Such changes require new ways of thinking, however. For example, there may be nothing clinically wrong with a healthy patient who requests genetic testing, even if the tests reveal disease genes. Since all individuals have genetic skeletons in their closets, it is important to be careful not to confuse having disease genes with having the diseases that they cause. Unfortunately, many in the public have adopted a kind of genetic determinism that sees genes as destiny: for example, having the gene associated with colon cancer means they will develop colon cancer. Physicians tend to be more careful, yet even they are not immune to subtle versions of genetic determinism

A Disease by any other Name: Musings on the Concept of a Genetic Disease

What exactly is a genetic disease? For a phrase one hears on a daily basis, there has been surprisingly little analysis of the underlying concept. Medical doctors seem perfectly willing to admit that the etiology of disease is typically complex, with a great many factors interacting to bring about a given condition. On such a view, descriptions of diseases like cancer as genetic seem at best highly simplistic, and at worst philosophically indefensible. On the other hand, there is clearly some practical value to be had by classifying diseases according to their predominant cause when this can be accomplished in a theoretically satisfactory manner. The question therefore becomes exactly how one should go about selecting a single causal factor among many to explain the presence of disease. When an attempt to defend such causal selection is made at all, the standard accounts offered (Koch’s postulates, Hill’s epidemiological criteria, manipulability) are all clearly inadequate. I propose, however, an epidemiological account of disease causation which walks the fine line between practical applicability and theoretical considerations of causal complexity and attempts to compromise between patient-centered and population-centered concepts of disease. The epidemiological account is the most basic framework consistent with our strongly held intuitions about the causal classification of disease, yet it avoids the difficulties encountered by its competitors

The Smallest Leap of Faith: a New Worldview for a Postmodern World?

It is undeniable that religion provides a sense of purpose, ethical direction, and social belonging that most human beings for most of recorded history have found to be profoundly important. But it is equally undeniable that its supernatural metaphysics and dogmatic conservatism have retarded society’s progress in many ways and caused untold human suffering. An obvious question is thus: Is it possible to preserve the beneficial aspects of religion but excise the problematic ones? Immanuel Kant fathered the postmodern age with his devastating critique of the possibility of human knowledge of the Ultimate. However, Kant himself was far from skeptical about the possibility of objective human knowledge - as long as its claims were carefully qualified. The key to understanding this seeming contradiction is his (often misunderstood) transcendental method. The method offers a way to have our postmodern skepticism concerning traditional religious supernaturalism and still eat our metaphysical cake, as it were. Combining a transcendental approach with new scientific findings about the nature of the universe may allow us transcend the stalemate between scientific rationalism and faith, constructing a belief system which blends positive elements of each perspective. Scientists in a number of disciplines are beginning to hypothesize that the universe naturally creates complexity. On the one hand, this undercuts the most common justification for belief in the supernatural, since there is no need for divine intervention to explain things that occur naturally. On the other hand, it invites those so inclined to view themselves as part of a universal telos involving the creation of complexity. Such a move requires only the smallest step of faith to adopt and may provide believers with the sense of purpose, ethical foundation, and social support they long for while sidestepping conflict with the essential claims and methods of science

Manifest Complexity: A Foundational Ethic for Astrobiology?

This paper examines the age old question of the basis of moral value in the new context of astrobiology, which offers a fresh perspective. The goal is to offer the broad outline of a general theory of moral value that can accommodate the diversity of living entities we are likely to encounter beyond the confines of Earth. It begins with ratiocentrism, the view that the possession of reason is the primary means by which we differentiate entities having moral value in and of themselves from those having moral value merely by virtue of the uses to which they can be put. I broaden this basis to include sociality and culture, arguing that these three attributes tend evolve as a “package deal.” Because of this, it\u27s really the sociality-reason-culture triad (SRCT) which should be the criterion for intrinsic moral value. If the SRCT linkage is sufficiently strong, it follows that this sort of moral valuation would be shared by any non-human entities capable of reflection on the nature of such things, granting it a curious kind of objectivity. I then suggest that the unfolding of complexity produced by SRCT species may be the best means to realize the manifest destiny (manifest complexity) of all life, which could provide an ultimate, metaphysical foundation for ethical value. Finally, I outline how this new theory can be applied to different types of entities that we may encounter beyond Earth

Foiling the Black Knight

Why is the academy in general, and philosophy in particular, not more involved in the fight against the creationist threat? And why, when a response is offered, is it so curiously ineffective? I argue, by using an analogy with the battle against the Black Knight from the movie Monty Python and the Holy Grail, that the difficulty lies largely in a failure to see the nature of the problem clearly. By modifying the analogy, it is possible to see both why large sections of the academy have remained unmoved and also why many of the reactions to the threat have been so unsuccessful. Finally, I offer some very broad suggestions as to how to modify our approach in light of this new perspective

Equivocal Notions of Accuracy and Genetic Screening of the General Population

The explosive growth in genetic technology will quickly make possible an unprecedented number of tests for genetically based conditions. A necessary condition for the use of such tests without risk of harm to the patient is that they are “accurate”. However, most discussions of test accuracy in the literature have equivocated between two importantly different meanings of the word. In particular, it must be kept in mind that a high analytical accuracy does not imply a high diagnostic accuracy. Questions about the diagnostic accuracy of genetic tests loom large at present given our limited knowledge of the complex etiology of disease and the distribution within the general population of the causal factors involved. Our current inability to supply patients with accurate diagnosis based on genetic information, however, is less problematic when examined in the context of new reproductive technologies such as in vitro fertilization (IVF) and intraplasmic sperm injection (ICSI)

I Also Survived a Debate with a Creationist (with Reflections on the Perils of Democratic Information)

A personal narrative is presented which explores the author\u27s experience of debating with a creationist

Cosmogenesis, Complexity, and Neo-Natural Faith in the Context of Astrobiology

It is fair to say that religion, and in particular the ways in which some Christian and Islamic thinkers have again begun to encroach on the domain of science (e.g., global warming, the teaching of evolution), has caused a great deal of consternation within the scientific and philosophical communities. An understandable reaction to these developments is to reject out of hand even the slightest taint of religion in these fields—a position that has now attained the status of orthodoxy, at least in the western world. This is curious on its face, given the fact that religion has clearly provided a sense of meaning and purpose for most of our fellow humans as long as there have been humans pondering such things. Moreover, it is probably not necessary, provided one is very careful what sort of faith one endorses. Thus, the basic question I wish to address here, albeit in a very preliminary fashion, is whether it may be possible to delineate a form of faith that can inspire and guide humanity without the metaphysical baggage that causes conflict with epistemically conservative disciplines like science. To that end, I examine one recent thread within cosmology that views the universe as creative in the sense that it is biased towards the production of ever-increasing complexity at its edges. If that is true, it gives those so inclined permission, as it were, to view the creation of complexity (including human culture and its products) as a moral good (perhaps even an imperative) without the assumption of supernatural entities with mysterious motives and goals. After arguing that there is indeed logical space for such a faith that does not impinge on the essential commitments of either science or philosophy (properly conceived) I will examine its potential use in framing some of the emerging debates concerning space exploration. The prospect of humanity venturing beyond our homeworld in the near future offers an excellent case study of this “neo-naturalism” in action for two basic reasons. First, it seems likely that such a massive and complex undertaking needs a motivational source beyond mere discovery and expansion. Second, a neo-natural faith may influence how we go about this, and not always in ways those steeped in more traditional approaches to religion would predict

Ethics Is Not Rocket Science: How to Have Ethical Discussions in Your Science Class

The Rutland Institute for Ethics at Clemson University seeks to encourage discussion on campus, in businesses, and in the community about how ethical decision-making can be the basis of both personal and professional success. In the last 15 years, our fellows have, among other things, served as Co-PI’s on a wide range of grants, produced Responsible Conduct of Research training for science and engineering graduate students and faculty, managed the ethics curriculum at a medical school, and produced video lectures on ethical thinking for undergraduate Biology majors. The crown jewel of our efforts to-date is our Ethics Across the Curriculum program, affectionately known as “ethics boot camp.” Each year, we bring faculty from all corners of the disciplinary spectrum together to show them how to have rich ethical discussions in their own classes with the students from their majors. The program has been extremely successful and over the past 15 years has touched the lives of hundreds of faculty and thousands of students. The purpose of this paper is to provide a very abbreviated version of the Rutland Ethics Across the Curriculum material to a wider audience of science educators. It is our hope that this will motivate more faculty to introduce ethics into their classes as well as provide them the basic tools they will need to make this experience fruitful for all concerned