NESEP Archive

Abstract: Deep convolutional neural networks - the state-of-the-art technique in artificial intelligence for computer vision - achieve notable success rates at simple classification tasks, but are fundamentally lacking when it comes to representation.

These neural networks encode fuzzy textural patterns into vast matrices of numbers which lack the semantically structured nature of human representations (e.g. "a table is a flat horizontal surface supported by an arrangement of identical legs").

This paper takes multiple important steps towards filling in these gaps. I first propose a series of tractable milestone problems set in the abstract two dimensional ShapeWorld, thus isolating the challenge of object compositionality. Then I demonstrate the effectiveness of a new compositional representation approach based on identifying structure among the primitive elements comprising an image and representing this structure through an augmented primitive element tree and coincidence list. My approach outperforms state-of-the-art benchmark algorithms in speed and structural representation in my object representation milestone tasks, while yielding comparable classification accuracy. Finally, I present a mathematical framework for a probabilistic programming approach that can learn highly structured generative stochastic representations of compositional objects from just a handful of examples.

Keywords: Neural networks, Fuzzy textural patterns, Nature of human representations

References

[1] A. Krizhevsky, I. Sutskever, and G. E. Hinton. Imagenet classification with deep convolutional neural networks. In F. Pereira, C. J. C. Burges, L. Bottou, and K. Q. Weinberger, editors, Advances in Neural Information Processing Systems 25, pages 1097–1105. Curran Associates, Inc., 2012.
[2] H. Wang, B. Gao, J. Bian, F. Tian, and T. Liu. Solving verbal comprehension questions in IQ test by knowledge-powered word embedding. CoRR, abs/1505.07909, 2015.
[3] J. Johnson, B. Hariharan, L. van der Maaten, L. Fei-Fei, C. L. Zitnick, and R. B. Girshick. CLEVR: A diagnostic dataset for compositional language and elementary visual reasoning. CoRR, abs/1612.06890, 2016.
[4] Y. Lecun, L. Bottou, Y. Bengio, and P. Haffner. Gradient-based learning applied to document recognition. Proceedings of the IEEE, 86(11), 1998.
[5] B. Lake, R. Salakhutdinov, J. Gross, and J. Tenenbaum. One shot learning of simple visual concepts. Proceedings of the Annual Meeting of the Cognitive Science Society, 33, 2011.
[6] Image of a leopard-print sofa. https://rocknrollnerd.github.io/ml/2015/05/27/leopard-sofa.html.

Abstract: Contamination in water poses a serious and mostly undetected threat. It is necessary for people to have an economical option to test the water they drink in their own homes. The goal of this research is to develop an economical device to detect contaminants like Lead, Fluoride etc that exceed EPA guidelines. At home usable devices to detect these levels are not available in the market.

Molecular bonds absorb energy and vibrate when exposed to infrared light. The vibrating bonds scatter light transmitted through them and cause frequency shift depending on the frequency of the transmitted light. The amount of scattering is unique to each kind of molecule and also varies with the concentration of the molecules.

A relationship between the frequency shift, the frequency of the transmitted light and concentration of Lead and Fluoride is established. Spot tests on filter paper were performed and a device was created that can capture the frequency shift by varying the frequency of transmitted light. The device is paired with an iPhone application using Bluetooth to calculate the either lead or fluoride content from prior calibration. This device successfully provided fairly accurate measurements for each sample, providing an affordable method to test the water supply at homes.

Keywords: Contamination in water, Economical device to detect contaminants. Lead/Fluori,  EPA

References

1. B&WTek, n.d. Theory of Raman Scattering. [Online] Available at: http://bwtek.com/raman-theory-of-raman-scattering/
2. Cafasso, J., 2016. "Lead Poisoning." Healthline. Healthline Media. [Online]
3. Cyrankiewicz, M., 2007. Study of SERS efficiency of metallic colloidal Systems. Journal of Physics: conference series.
4. Hach, 2017. Pocket Colorimeter™ II, Lead Test (LeadTrak®). [Online] http://www.hach.com/pocket-colorimeter-ii-lead-test-leadtrak/product?id=7640445228
5. Holmen, A., 2015. Everything You Need to Know About Colour Sensors. [Online] Available at: http://www.instructables.com/id/Everything-you-need-to-know-about-colour-sensors/

Abstract: IThis research analyzes how numbers of brothers and sisters as well as the birth order affects his/her junior high school test score, and analyzes through what channels these variables function, using cross-sectional data from China where most families have up to 2 children. The two endougenous variables --- number of brothers and number of sisters --- are instrumented by the first child's gender and its interaction with dummy variables representing different applicable birth control policies. OLS regressions yield an insignificant negative relation between the test score and the number of brothers and sisters. But the 2SLS regressions find large positive impacts of numbers of brothers and sisters. The coefficients of number of brothers and sisters are similar indicating that gender of siblings does not affect test scores. Birth order has negative impacts on test scores and offsets almost all of the positive impact of siblings on the last born child, which means the positive effect of siblings benefits the older instead of the younger children. In addition, the mechanism study shows the numbers of brothers and sisters improve older children's test scores by increasing study time, reducing internet/video game time, and leading to family's requirement on them for outstanding academic performance and higher education degree attainment.​

Keywords: OLS regressions, 2SLS regressions.  Birth order, Impacts on test scores 

Abstract : This study measured psychological and physiological signals, such as brain waves and blood pressures, of a group of students before and after they inhaled the essence of Hinoki Cypress (Chamaecyparis obtusa), containing terpenoid, the main ingredient of forest bath, which recently has been drawing attention due to its reported effectiveness. In addition to that, psychological tests, such as olfactory sensibility evaluation, as well as short-term memory, concentration, stress, and arousal tests, were likewise conducted in this study.

In summary, when the subjects inhaled the essence of cypress oil, their stresses were reduced and their memory and concentration improved under even working condition as well as under a stable condition. The fragrance, however, more effectively reduced the stress of the female subjects than that of the male subjects.

key words: Chamaecyparis obtusa, concentration, EEG, hinoki cypress, inhalation, , memory, phytoncide, stress

Introduction: The mental pressures and stresses of students brought about by academic demands made them weaken their memory and concentration, thereby depressing their learning faculties. As such, urgent measures must be taken to reduce the mental pressures and stresses of students. Fragrances transmitted to the hippocampus body and the hypophysis in the limbic system in the cerebrum influence the person's emotions, memory, and learning ability.

Thus, this study measured physiological signals, such as brain waves and blood pressures, of a group of students before and after they inhaled the essence of Hinoki Cypress (Chamaecyparis obtusa), containing terpenoid, the main ingredient of forest bath, which recently has been drawing attention due to its reported effectiveness. In addition to that, psychological tests, such as olfactory sensibility evaluation, as well as short-term memory, concentration, stress, and arousal tests, were likewise conducted in this study.

For the male subjects, the delta wave was reduced in the T5 and T3 zone, the beta wave was reduced, and the theta wave was increased in the TT2 zone after the inhalation of the fragrance. When the Corsi block tapping task (CBT) was carried out during the inhalation of the fragrance, the alpha wave was significantly increased in the TCP1, CP1, and PO1 zones, and the beta wave was significantly reduced in almost all zones. The psychophysiology was then stabilized.

Moreover, with the reduction of stress and systolic pressure, the increase of short-term memory, and the significant reduction of the error rate, the male subjects' sympathetic nervous systems were stabilized and their memory and concentration were improved by the fragrance's induction of emotions. For the female subjects, the alpha wave was increased in the P3 zone after the inhalation of the  fragrance.

However, the alpha wave was significantly increased in the T3 and PO1 zones when the CBT was conducted during the inhalation of the fragrance whereas the beta wave was significantly reduced in the FP2, F4, T3, CZ, C4, TCP2, T5, and O1 zones. Furthermore, along with the reduction of stress and of the systolic pressure, and the improvement of short-term memory, the psychophysiology and the sympathetic nervous system were stabilized.

In summary, when the subjects inhaled the essence of cypress oil, their stresses were reduced and their memory and concentration improved under even working condition as well as under a stable condition. The fragrance, however, more effectively reduced the stress of the female subjects than that of the male subjects.

References

1. Aggleton, J.P. 1993. The contribution of the amygdala to normal and abnormal emotional staes. Tresds Neurosci 16:328-335.
2. Yasutaka, K and S. Wataru, et al. 2001. Frontal midline theta rhythm is correlated with cardiac autonomic activities during the performance of an attention demanding meditation procedure. Cognitive Brain Research 1(11):281-287
3. Andreassi, J.H. 1995. Psychophysiology: Human behavior and physiolodical response. Lawrence Erlbaum Associates.
4. Aoshima, H., S.J. Hossain, H. Koda. and Y. Kiso. 2002. Relaxational effects by whiskey aroma. Aroma Research 12(3):327-333.
5. Harmon-Jones, E. and J.B. Allen. 1997. Behavioral cativation sensitivity and resting frontal EEG asymmetry. J. Abnormal Psychology 106:159-163.
6. McCarley, R.W., M.E. Shenton, B.F. O'donnell, S.R. Faux, and P.G. Nestor. 1993. Auditory P300 abnormalities and left posterior superior temporal gyrus volume reduction in schixophrenia. Arch. Gen. psychiatry 50:19-197.

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Abstract: This research is an attempt to interpret how the early Buddhist teachings portray Nibbana and how this portrayal might be understood as a fitting conclusion to the Buddha’s quest to overcome suffering. In particular, we have tried to shed light on what is meant by bhava-nirodha (cessation of existence), a common description of Nibbana, and how such a dictum might avoid annihilationist interpretations without, at the same time, leaning towards an eternalist interpretation, the two extremes the Buddha seeks to avoid. In the second section, we attempt to see how the Buddha instructed his disciples to abandon the arising of the self-perspective. We have relied heavily on Bhante Katukurunde Nanananda’s analysis of the sutta-pitika as seen in a number of his books and most notably, in his Nibbana: The Mind Stilled series.

Introduction: Nanananda, formely a Pali lecturer, came under the guidance of Bhante Matara Sri Nanarama and was invited by the latter to deliver the sermons on Nibbana which would comprise the Nibbana:

The Mind Stilled series [1]. Nanananda’s interpretation is notable, first, in its disagreement with the commentarial tradition’s understanding, and second, in its insistence of Nibbana being the cessation of existence while nevertheless avoiding an annihilationist point of view. The sermons also rely heavily on the early texts. For the most part, these sermons were met with much resistance for the very same reasons that they are notable (the commentarial tradition is held in very high esteem in Sri Lanka, where these sermons were delivered).

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Abstract: Socrates finds a way to denounce every single explanation that Euthyphro gives in attempting to define what piety is. Euthyphro starts out by providing an example of an action that is pious, and Socrates responds saying that he asked for a definition, not an example. To Euthyphro’s definition that something is holy because the gods agree that it is, Socrates argues that gods do not agree on everything, especially moral actions, because it is not physically measurable. Socrates’ asks the infamous question of “do the gods love piety because it is pious, or is it pious because the gods love it?” which Euthyphro is unable to answer. However, there could have been some points and arguments that Euthyphro could have made in order to corroborate his arguments and even debunk some of Socrates’ points.         

Keywords: ethics, morality, piety, Socrates and Euthyphro

Introduction: Philosophers and theorists have been debating for centuries on the definition of what makes an action good and righteous. Plato’s Euthyphro underscores the debate between Euthyphro and Socrates on the definition of piety in 399 BCE. Euthyphro believes that he knows everything about piety and the good. Despite his confidence, Socrates ends up proving to Euthyphro that his definition is inaccurate [1]. This dialogue between Euthyphro and Socrates gives a glimpse of the divine command theory, which states that the right thing is what God commands and that what is wrong is that God forbids. This theory ties together morality and religion and further provides a solution to ideas such as objectivity of ethics and moral relativism, because it suggests that morality is determined by the divine and therefore out of our own control. Socrates’ points in this dialogue, however, suggest that the relationship between morality and religion may not be that straightforward as it was believed [2]. Euthyphro is confident that he knows what is holy and unholy. In the beginning of the dialogue, Socrates ponders on the definition of piety as he reveals he has been indicted for corrupting the young by “inventing strange gods, while failing to recognize the gods of old” [3]. Further background information is provided when Euthyphro states that he is prosecuting his own father for murder. His relatives are upset because it is “unholy for a son to prosecute his father for murder” and scoffs at their opinions, saying, “Little do they know… of religious law about what is holy and unholy” [3]. Euthyphro suggests that he understands the holiness under the religious context better than everyone else.

References

[1] https://www.thoughtco.com/platos-euthyphro-2670341

[2] https://ma.tt/2003/02/divine-command-theory-and-the-euthyphro-argument/

[3] Plato, Euthyphro

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Abstract: This paper analyzes the conceptual value of the Buddhist teachings of no-self and mindfulness for contemporary activism. First it explores how the doctrine of no-self promotes extended empathy, self-awareness, self-love, and self-care. Second, it explores how the doctrine of mindfulness both resolves some of the organization-related tensions between no-self and activism and provides additional tools for effective activism, as mindfulness promotes embodied care and right action.

The main purpose of this paper was to propose a new philosophical approach to contemporary activism that would address its central problems on personal, interpersonal, and organizational levels.

Keywords: Buddhism, Zen, No-Self, Mindfulness, Activism

Introduction: It may seem counterintuitive to suggest that the Zen Buddhist doctrines of no-self and mindfulness might be effective tools for activism, considering that no-self completely undermines the Western conception of moral agency, and mindfulness promotes an awareness and acceptance of the present and detachment from desire for change. If activism is an organized effort to help others and ourselves in the face of injustice, can that really be achieved without a robust notion of the self and a powerful desire for change?

This paper argues that together, mindfulness and no-self can create a basis for better activism by addressing its central problems on personal, interpersonal, and organizational levels. First, it will be argued that the doctrine of no-self, far from limiting agency, promotes extended empathy, self-awareness, self-love, and self-care. Second, it will be argued that the doctrine of mindfulness both resolves some of the organization-related tensions between no-self and activism and provides additional tools for effective activism, as mindfulness promotes embodied care and right action. In this way, the incorporation of no-self and mindfulness into activism creates a comprehensive new approach to activism that is equipped to combat its main issues.

References

[1]    Butnor, Ashby. 2014. “Dogen, Feminism, and the Embodied Practice of Care”. In Asian and Feminist Philosophies in Dialogue, ed. Jennifer McWeeny and Ashby Butnor.
[2]    Kalmanson, Leah. “Buddhism and bell hooks: Liberatory Aesthetics and the Radical Subjectivity of No-Self.” Hypatia Vol. 27, No. 4 (2012): 810–827.
[3]    Tanahashi Kazuaki, trans. 1985. Moon in a dewdrop: Writings of Zen master Dōgen. New York: North Point.
[4]    Uebel, Michael, and Shorkey, Clayton. 2014. "Mindfulness and Engaged Buddhism: Implications for a Generalist Macro Social Work Practice". In Mindfulness and Acceptance in Social Work: Evidence-Based Interventions and Emerging Applications, ed. Matthew S. Boone: 215-234. Oakland, CA: New Harbinger Publications.
[5]    Warren, Henry Clarke. 2005. “There is no ego”. Buddhism in Translations: 129-146. New York: Cosimo Classics.

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