title: Active Electromagnetic Damping for Lightweight Electric Vehicles.

authors: Duke, Mike

subjects: Electromagnetic

abstract: Due to the low weight of most current electric vehicles, the effectiveness of commercial passive dampers is reduced when compared to current production automobiles. Active dampers allow for a significant reduction in the amount of road signal that affects the passenger body. However current active hydraulic dampers tend to be heavy and to have a power consumption that precludes their use in electric vehicles. By use of a linear electromagnetic element it is possible to create an active damper that has enough authority to provide active damping with a fraction of the weight and power consumption of a hydraulic system. A computer model of an active electromagnetic damper was constructed and the results were compared to a physical prototype. This verified the effectiveness of the damper and the low power consumption. This computer model was then scaled up for the simulation of a real world quarter car model. This simulation demonstrated that the use of the active linear electromagnetic damper was more effective at all frequencies when compared to an ideal passive damper. It was also demonstrated that the active electromagnetic damper had a similar mass to a passive damper and had a power consumption of more than an order of magnitude less than a comparable active hydraulic damper. Keywords-component; Electromagnetic; damping; active; suspension.

text: Active Electromagnetic Damping for Lightweight Electric Vehicles. Due to the low weight of most current electric vehicles, the effectiveness of commercial passive dampers is reduced when compared to current production automobiles. Active dampers allow for a significant reduction in the amount of road signal that affects the passenger body. However current active hydraulic dampers tend to be heavy and to have a power consumption that precludes their use in electric vehicles. By use of a linear electromagnetic element it is possible to create an active damper that has enough authority to provide active damping with a fraction of the weight and power consumption of a hydraulic system. A computer model of an active electromagnetic damper was constructed and the results were compared to a physical prototype. This verified the effectiveness of the damper and the low power consumption. This computer model was then scaled up for the simulation of a real world quarter car model. This simulation demonstrated that the use of the active linear electromagnetic damper was more effective at all frequencies when compared to an ideal passive damper. It was also demonstrated that the active electromagnetic damper had a similar mass to a passive damper and had a power consumption of more than an order of magnitude less than a comparable active hydraulic damper. Keywords-component; Electromagnetic; damping; active; suspension.

year: 2015-01-17

title: John Dewey’s Epistemological Naturalism and the Prospects for a Normative Scientific Epistemology

authors: Odebunmi, Jerome Agboola

subjects: John Dewey

abstract: In this thesis, I inquire into the prospects for a normative and scientific epistemology arising from the version of naturalism that dominates Dewey’s later work. I focus on questions such as: Are there peculiar features of Dewey’s naturalism that address important concerns of traditional epistemology, such as setting up normative criteria for justifying our claims to knowledge? Does his naturalism engender merging epistemology with science? How relevant are Dewey’s original views to contemporary debates in epistemology?
In setting up Dewey’s position, which I call epistemological naturalism, I explore how the conceptions of reality and human experience in his naturalist metaphysics serve as a road-map for his epistemology. I explore how his arguments that the world is a mixture of interchanging stable and precarious events and his description of human experience as transaction within nature set the stage for defining all forms of inquiry as problem-driven. I also explore how this conception of inquiry leads to the conception of knowledge as ultimately practical and instrumental. I argue that Dewey’s instrumentalist and practical conception of knowledge is ideal for the traditional goal of epistemology identified as attainment of truth and avoidance of error. However, I also explore how his position challenges traditional epistemology by replacing the traditional theoretical or conceptual approach to knowledge with a practical and experimental approach, encouraging practical or empirical methodologies. I discuss how this approach to knowledge makes paradigms of knowledge in technological science more relevant to epistemology than those of the natural sciences. 
 I then focus on the continuity of Dewey’s original ideas in two ways: how they are preserved in Richard Rorty’s neo-pragmatism and how they are relevant to debates about knowledge in contemporary philosophy. On the connection between Dewey’s philosophy and Rorty’s neo-pragmatism, I explore how the similarities in Dewey and Rorty’s critique of traditional epistemology qualify the latter as a Deweyan. However, I argue that Rorty’s popular position, that Philosophy must transcend itself to cultural criticism has no basis in Dewey’s philosophy.

I turn to consider how Dewey’s analysis of human experience, human-nature symbiotic relations and the social nature of knowledge can resolve some of the disagreements among contemporary social epistemologists on the nature and subject-matter of their inquiry. I also consider how Dewey’s instrumentalist conception of knowledge can contribute to contemporary debates on whether knowledge is a natural kind. 
The thesis is in two parts. The first part is a critical exposition of Dewey’s metaphysics and epistemology. Part Two relates Dewey’s views to contemporary philosophy. In Chapter One I articulate how most versions of naturalism are concerned with rendering philosophical views on knowledge and existence more tenable by appealing to science. Two main approaches are identified: radical naturalists suggest the adoption of the ontology or methodologies of science, and moderate naturalists admit the usefulness of some of the methods and paradigms of science in some specific areas in philosophy. I argue that both positions involve controversial conceptions of how philosophy and science relate to each another. For instance, I explore how some radical naturalists ambiguously use the word “science”. I also discuss the objection that the radical position reduces philosophy to science. In Chapter Two I discuss Dewey’s naturalist conception of experience and reality, and in Chapter Three his theory of knowledge. These are the metaphysical and epistemological components of his naturalism. I explore how the empirical nature of Dewey’s metaphysics and the practical-experimental emphasis of his epistemology challenge traditional metaphysics and epistemology.

The second part has three chapters. In Chapter Four I discuss similarities in Dewey and Rorty’s rejection of traditional theories such as foundationalism, representationalism and essentialism, and other related views which the duo described as absolutist conceptions of knowledge and truth, such as the Spectator Theory of Knowledge and the conception of the human mind as a mirror of nature.  I disagree with Rorty’s conclusion that Dewey totally dismissed the preoccupations of traditional epistemology and metaphysics, a position Rorty described as therapeutic. I argue that Dewey replaces all theories he rejected with alternative naturalistic views. I conclude that this suggests continuity with traditional philosophy rather than envisaging a post-Philosophy culture as suggested by Rorty. 

In Chapter Five I consider how Dewey’s conceptions of the cause, nature, and goal of inquiry as ultimately a social affair resolve some disagreements between radical social epistemologists (such as Fuller) and moderate social epistemologists (such as Goldman and Kornblith) on the nature and subject-matter of social epistemology. From Dewey’s identification of problematic human transactions with nature as the common factor in all forms of inquiry, I consider the possibility of establishing what could be regarded as the basis for all human knowledge. The importance of this position is explored in terms of preventing relativism. In Chapter Six I compare Kornblith’s contention that knowledge is a natural kind with Dewey’s contention that knowledge is a natural transaction, and argue that the latter offers more tenable prospects for a normative scientific epistemology. 
My overall conclusion is that taking a Deweyan approach to knowledge engenders an inter-disciplinary approach which makes resources in sociology, anthropology, biology, and technological science relevant to epistemology. By defining normativity in terms of how knowledge is managed to facilitate successful human transaction within nature, epistemic claims are opened to empirical evaluation.

text: John Dewey’s Epistemological Naturalism and the Prospects for a Normative Scientific Epistemology In this thesis, I inquire into the prospects for a normative and scientific epistemology arising from the version of naturalism that dominates Dewey’s later work. I focus on questions such as: Are there peculiar features of Dewey’s naturalism that address important concerns of traditional epistemology, such as setting up normative criteria for justifying our claims to knowledge? Does his naturalism engender merging epistemology with science? How relevant are Dewey’s original views to contemporary debates in epistemology?
In setting up Dewey’s position, which I call epistemological naturalism, I explore how the conceptions of reality and human experience in his naturalist metaphysics serve as a road-map for his epistemology. I explore how his arguments that the world is a mixture of interchanging stable and precarious events and his description of human experience as transaction within nature set the stage for defining all forms of inquiry as problem-driven. I also explore how this conception of inquiry leads to the conception of knowledge as ultimately practical and instrumental. I argue that Dewey’s instrumentalist and practical conception of knowledge is ideal for the traditional goal of epistemology identified as attainment of truth and avoidance of error. However, I also explore how his position challenges traditional epistemology by replacing the traditional theoretical or conceptual approach to knowledge with a practical and experimental approach, encouraging practical or empirical methodologies. I discuss how this approach to knowledge makes paradigms of knowledge in technological science more relevant to epistemology than those of the natural sciences. 
 I then focus on the continuity of Dewey’s original ideas in two ways: how they are preserved in Richard Rorty’s neo-pragmatism and how they are relevant to debates about knowledge in contemporary philosophy. On the connection between Dewey’s philosophy and Rorty’s neo-pragmatism, I explore how the similarities in Dewey and Rorty’s critique of traditional epistemology qualify the latter as a Deweyan. However, I argue that Rorty’s popular position, that Philosophy must transcend itself to cultural criticism has no basis in Dewey’s philosophy.

I turn to consider how Dewey’s analysis of human experience, human-nature symbiotic relations and the social nature of knowledge can resolve some of the disagreements among contemporary social epistemologists on the nature and subject-matter of their inquiry. I also consider how Dewey’s instrumentalist conception of knowledge can contribute to contemporary debates on whether knowledge is a natural kind. 
The thesis is in two parts. The first part is a critical exposition of Dewey’s metaphysics and epistemology. Part Two relates Dewey’s views to contemporary philosophy. In Chapter One I articulate how most versions of naturalism are concerned with rendering philosophical views on knowledge and existence more tenable by appealing to science. Two main approaches are identified: radical naturalists suggest the adoption of the ontology or methodologies of science, and moderate naturalists admit the usefulness of some of the methods and paradigms of science in some specific areas in philosophy. I argue that both positions involve controversial conceptions of how philosophy and science relate to each another. For instance, I explore how some radical naturalists ambiguously use the word “science”. I also discuss the objection that the radical position reduces philosophy to science. In Chapter Two I discuss Dewey’s naturalist conception of experience and reality, and in Chapter Three his theory of knowledge. These are the metaphysical and epistemological components of his naturalism. I explore how the empirical nature of Dewey’s metaphysics and the practical-experimental emphasis of his epistemology challenge traditional metaphysics and epistemology.

The second part has three chapters. In Chapter Four I discuss similarities in Dewey and Rorty’s rejection of traditional theories such as foundationalism, representationalism and essentialism, and other related views which the duo described as absolutist conceptions of knowledge and truth, such as the Spectator Theory of Knowledge and the conception of the human mind as a mirror of nature.  I disagree with Rorty’s conclusion that Dewey totally dismissed the preoccupations of traditional epistemology and metaphysics, a position Rorty described as therapeutic. I argue that Dewey replaces all theories he rejected with alternative naturalistic views. I conclude that this suggests continuity with traditional philosophy rather than envisaging a post-Philosophy culture as suggested by Rorty. 

In Chapter Five I consider how Dewey’s conceptions of the cause, nature, and goal of inquiry as ultimately a social affair resolve some disagreements between radical social epistemologists (such as Fuller) and moderate social epistemologists (such as Goldman and Kornblith) on the nature and subject-matter of social epistemology. From Dewey’s identification of problematic human transactions with nature as the common factor in all forms of inquiry, I consider the possibility of establishing what could be regarded as the basis for all human knowledge. The importance of this position is explored in terms of preventing relativism. In Chapter Six I compare Kornblith’s contention that knowledge is a natural kind with Dewey’s contention that knowledge is a natural transaction, and argue that the latter offers more tenable prospects for a normative scientific epistemology. 
My overall conclusion is that taking a Deweyan approach to knowledge engenders an inter-disciplinary approach which makes resources in sociology, anthropology, biology, and technological science relevant to epistemology. By defining normativity in terms of how knowledge is managed to facilitate successful human transaction within nature, epistemic claims are opened to empirical evaluation.

year: 2017

title: Tino rangatiratanga in health policies and practises

authors: Wihongi, Helen Annette

subjects: tino rangatiratanga

abstract: The purpose of my doctoral research was to investigate tino rangatiratanga in health policies and practises in Aotearoa. My research involved defining tino rangatiratanga and exploring the expression of tino rangatiratanga in health policy and practises. A kaupapa Māori analysis of the 1996 National Cervical Screening Programme’s Policy document was at the core of the policy investigation. The analysis involved developing a kaupapa Māori analysing framework and then analysing the 1996 National Cervical Screening Policy document for empirical and normative judgements at four discursive levels, health gains, health objectives, health goals and fundamental underlying values. A Kaupapa Māori research design drew on interdisciplinary scholarship on colonisation, Te Tiriti o Waitangi, community psychology, public policy, disability theory, feminist theory and discourse theory.

I argue that the dominance of Western cultural norms and state-directed policies were made possible by the signing of Te Tiriti o Waitangi. The signing of Te Tiriti saw Crown sovereignty being implemented and tino rangatiratanga ignored. The consequences for Māori have been disastrous with loss of land and economic base which has resulted in poor health status. I also argue that tino rangatiratanga has the potential to transform the social and political context that frame Aotearoa society. Such an approach raises a critical dilemma for the state as meaningful recognition of tino rangatiratanga requires waiving full and absolute sovereignty which currently resides in the state. Hence some scholars argue that tino rangatiratanga is a site for constructive engagement where state and Māori relationships can be renegotiated. The extent to which this potential for constructive engagement is being realised in however is inadequately explored in the scholarly literature. Exploring the relationships between tino rangatiratanga and health policies and practises as undertaken in my thesis will therefore contribute to scholarly knowledge on the subject.

The findings from the research show that tino rangatiratanga is indeed a complex, fluid, multi-faceted and context related concept. Within the context of my research, tino rangatiratanga is defined as Māori sovereignty, self determination, and positive Māori development. As a Māori value it is about mana and tapu of rangatira or leadership personified. Within policies, tino rangatiratanga has emerged through resistance and demonstration and is actualised through Tiriti legislation and policies.

The legitimation of tino rangatiratanga in cervical screening services sees Māori leadership at national, regional and local levels and Māori involvement through wide ranging consultation but the Crown still controls the policy process and therefore the outcomes. Most cervical screening services are still owned and operated by the Crown or Crown agencies.

One of the consequences of Crown control is that Māori women are still twice as likely to get cervical cancer and four times more likely to die from it. To some degree this may be the result of resource allocation and the result of discriminatory service practices but also the result of resistance to the procedure itself.

Tino rangatiratanga within cervical screening services could be strengthened through iwi ownership of some cervical screening register sites. At the time of my field work (2000) there were 14 sites, all owned and operated by Crown agents. Tino rangatiratanga could also be strengthened through funding criteria that ensure practitioners are safe to practise, through the adoption of less invasive procedures and through the legitimation of Māori healing practises such as rongoā and karakia.

Overall if tino rangatiratanga is to be given full effect within the policy domain Māori must have a well established asset base, they must be in control of the decision making making process including resource allocation, service delivery must address the diversities of Māori realities and Māori must be the recipients of policy decisions made.

text: Tino rangatiratanga in health policies and practises The purpose of my doctoral research was to investigate tino rangatiratanga in health policies and practises in Aotearoa. My research involved defining tino rangatiratanga and exploring the expression of tino rangatiratanga in health policy and practises. A kaupapa Māori analysis of the 1996 National Cervical Screening Programme’s Policy document was at the core of the policy investigation. The analysis involved developing a kaupapa Māori analysing framework and then analysing the 1996 National Cervical Screening Policy document for empirical and normative judgements at four discursive levels, health gains, health objectives, health goals and fundamental underlying values. A Kaupapa Māori research design drew on interdisciplinary scholarship on colonisation, Te Tiriti o Waitangi, community psychology, public policy, disability theory, feminist theory and discourse theory.

I argue that the dominance of Western cultural norms and state-directed policies were made possible by the signing of Te Tiriti o Waitangi. The signing of Te Tiriti saw Crown sovereignty being implemented and tino rangatiratanga ignored. The consequences for Māori have been disastrous with loss of land and economic base which has resulted in poor health status. I also argue that tino rangatiratanga has the potential to transform the social and political context that frame Aotearoa society. Such an approach raises a critical dilemma for the state as meaningful recognition of tino rangatiratanga requires waiving full and absolute sovereignty which currently resides in the state. Hence some scholars argue that tino rangatiratanga is a site for constructive engagement where state and Māori relationships can be renegotiated. The extent to which this potential for constructive engagement is being realised in however is inadequately explored in the scholarly literature. Exploring the relationships between tino rangatiratanga and health policies and practises as undertaken in my thesis will therefore contribute to scholarly knowledge on the subject.

The findings from the research show that tino rangatiratanga is indeed a complex, fluid, multi-faceted and context related concept. Within the context of my research, tino rangatiratanga is defined as Māori sovereignty, self determination, and positive Māori development. As a Māori value it is about mana and tapu of rangatira or leadership personified. Within policies, tino rangatiratanga has emerged through resistance and demonstration and is actualised through Tiriti legislation and policies.

The legitimation of tino rangatiratanga in cervical screening services sees Māori leadership at national, regional and local levels and Māori involvement through wide ranging consultation but the Crown still controls the policy process and therefore the outcomes. Most cervical screening services are still owned and operated by the Crown or Crown agencies.

One of the consequences of Crown control is that Māori women are still twice as likely to get cervical cancer and four times more likely to die from it. To some degree this may be the result of resource allocation and the result of discriminatory service practices but also the result of resistance to the procedure itself.

Tino rangatiratanga within cervical screening services could be strengthened through iwi ownership of some cervical screening register sites. At the time of my field work (2000) there were 14 sites, all owned and operated by Crown agents. Tino rangatiratanga could also be strengthened through funding criteria that ensure practitioners are safe to practise, through the adoption of less invasive procedures and through the legitimation of Māori healing practises such as rongoā and karakia.

Overall if tino rangatiratanga is to be given full effect within the policy domain Māori must have a well established asset base, they must be in control of the decision making making process including resource allocation, service delivery must address the diversities of Māori realities and Māori must be the recipients of policy decisions made.

year: 2010