Thorian Harris

Background: Maintaining cognitive function protects older adults from developing functional decline. This study aims to identify the neuroimaging correlates of maintenance of higher global cognition as measured by the Modified Mini Mental State Test score. Methods: Repeated 3MS measures from 1997-98 through 2006-07 and magnetic resonance imaging with diffusion tensor in 2006-07 were obtained in a biracial cohort of 258 adults free from dementia. Participants were classified as having shown either maintenance or decline of cognition using linear mixed models. Measures of interest were white matter hyperintensity volume from total brain, volume of the gray matter and microstructure for total brain and for brain areas known to be related to memory and executive control function: medial temporal area, cingulate cortex, dorsolateral prefrontal and posterior parietal cortex. Results: Differences between cognitive maintainers and non-maintainers were significant for GMv of the medial temporal area and lower MD of the cingulate cortex, but not for other neuroimaging markers. In multivariable regression models adjusted for age, race, WMHv and GMV from the total brain and vascular conditions, each standard deviation of GMv of the medial temporal area and each standard deviation of MD of the cingulate cortex were associated with a nearly 4 times greater probability and a 34% lower probability of maintaining cognitive function, respectively. In these models neither WMHv nor GMv from total brain were significantly associated with probability of maintaining cognitive function. Conclusions: Preserving the volume of the medial temporal area and the microstructure of the cingulate cortex may contribute to maintaining cognitive function late in life. © 2012 Elsevier Inc.

As self-conscious curators and critics of moral history, the early Confucians are relevant to the contemporary debate over the fate of memorials dedicated to morally flawed individuals. They provide us with a pragmatic justification that is distinct from those utilized in the current debate, and in many respects superior to the alternatives. In addition to supplying this curative philosophic resource, the early Confucian practices of ancestral memorialization suggest preventative measures we might adopt to minimize the chances of establishing divisive and oppressive memorials in the future.

It may be hard to imagine how bullshit, or being strategically indifferent to the veracity of one’s assertions, might ever be morally permissible. Yet to categorically denounce it is to find oneself burdened with defending the impossibility of justifiable bullshit, the indefeasibility of truthfulness and the inculpability of inveterate bullshitters. A much more tenable position is to expand one’s notion of bullshit to include unintentional indifference to veracity while also characterizing bullshit (whether strategic or unintentional) as wrong only when it constitutes negligence. Once bullshit is redefined in this fashion it becomes apparent that its preponderance in contemporary society is the work not of those who bullshit intentionally, but of those who uncritically consume and transmit the bullshit of others. Any attempt to disrupt the spread of negligent bullshit thus does well to consider our epistemic obligations not only as perceived experts, but as listeners. It is in this respect that the early Indian Buddhist critique of testimony proves quite helpful in reducing gullibility and, thereby, the likelihood of unintentional, yet negligent, bullshit.

As self-conscious curators and critics of moral history, the early Confucians are relevant to the contemporary debate over the fate of memorials dedicated to morally flawed individuals. They provide us with a pragmatic justification that is distinct from those utilized in the current debate, and in many respects superior to the alternatives. In addition to supplying this curative philosophic resource, the early Confucian practices of ancestral memorialization suggest preventative measures we might adopt to minimize the chances of establishing divisive and oppressive memorials in the future.

It is sometimes assumed that the best people—those whom it would be appropriate to admire and emulate—ought to be free of all moral defects. Numerous contemporary scholars have attributed this assumption to the early Confucian philosophers with moral perfection said to be a necessary condition for sagehood. Drawing upon the early Confucian literature I will argue in support of two claims. The first is that the early Confucians did not insist on the moral perfection of the sage; on the contrary, the sage was explicitly understood to be morally fallible. The second claim is that the early Confucians were right to reject moral perfection as a suitable ideal. I conclude with a discussion of the relative merits of taking “love of learning” (haoxue好學)—rather than moral perfection—as one’s ideal.

The sociopolitical significance Aristotle and Confucius attribute to possessing a sense of shame serves to emphasize the importance of its development. Aristotle maintains that social class and wealth are prerequisites for its acquisition, while Confucius is optimistic that it can be developed regardless of socioeconomic considerations. The difference between their positions is largely due to competing views of praiseworthy dispositions. While Aristotle conceives of praiseworthy dispositions as “consistent” traits of character, traits that calcifiy as one reaches adulthood, Confucius offers us an alternative picture, one that affords a greater plasticity to praiseworthy dispositions by treating them as situational character traits. I argue that the Confucian conception of praiseworthy dispositions, combined with several strategies for developing a sense of shame discussed in the Analects, renders Confucius’s optimism defensible