Core Intuitions Research Articles

I Am an Earphone and I Can Hear My User’s Face: Facial Landmark Tracking Using Smart Earphones

This article presents EARFace , a system that shows the feasibility of tracking facial landmarks for 3D facial reconstruction using in-ear acoustic sensors embedded within smart earphones. This enables a number of applications in the areas of facial expression tracking, user interfaces, AR/VR applications, affective computing, and accessibility, among others. Although conventional vision-based solutions break down under poor lighting and occlusions, and also suffer from privacy concerns, earphone platforms are robust to ambient conditions while being privacy-preserving. In contrast to prior work on earable platforms that perform outer-ear sensing for facial motion tracking, EARFace shows the feasibility of completely in-ear sensing with a natural earphone form factor, thus enhancing the comfort levels of wearing. The core intuition exploited by EARFace is that the shape of the ear canal changes due to the movement of facial muscles during facial motion. EARFace tracks the changes in shape of the ear canal by measuring ultrasonic channel frequency response of the inner ear, ultimately resulting in tracking of the facial motion. A transformer-based machine learning model is designed to exploit spectral and temporal relationships in the ultrasonic channel frequency response data to predict the facial landmarks of the user with an accuracy of 1.83 mm. Using these predicted landmarks, a 3D graphical model of the face that replicates the precise facial motion of the user is then reconstructed. Domain adaptation is further performed by adapting the weights of layers using a group-wise and differential learning rate. This decreases the training overhead in EARFace . The transformer-based machine learning model runs on smart phone devices with a processing latency of 13 ms and an overall low power consumption profile. Finally, usability studies indicate higher levels of comforts of wearing EARFace ’s earphone platform in comparison with alternative form factors.

Corruption and Voter Turnout: Evidence From Second Generation Americans

When studying corruption’s consequences for voter turnout, reverse causality hinders identification; corruption may affect turnout, but an engaged citizenry may also improve governance. However, because good instruments are hard to find, most studies do not adjust for the issue. Here, I surmount the endogeneity problem by predicting turnout among second generation Americans with the level of corruption in their ancestral country. The core intuition is that the best predictors of turnout—education, income, and civic duty—are endogenous to corruption, internationally mobile, and reproduced inter-generationally. Thus, corruption in one country can affect turnout among the American-born children of the country’s émigrés. However, because turnout in US elections does not affect corruption in the ancestral country, there is no threat of reverse causality. Estimating the model with data from the Current Population Survey and the Varieties of Democracy Project reveals a statistically robust, substantively sizable negative effect of corruption on turnout.

A literature review of IoT and CPS—What they are, and what they are not

Today, we are confronted with many concepts such as Cyber–Physical-Systems (CPS), Internet of Things (IoT), Industry 4.0, Industrial Internet, Ubiquitous Computing, Pervasive Computing and many more. Some researchers use all of these terms interchangeably, while others interpret them in ways that contradict each other. The inconsistent and interchangeable usage of these terms creates the impression that authors abuse them as buzzwords to attract attention. Hence, the question arises: Is the existence of all these terms justified? In this paper, we first look at the origin of the terms. Then, we focus on Internet of Things (IoT) and Cyber-Physical-Systems (CPS) as those terms are more often used as the others and further often seen as underlying technologies. We presentthe results of a literature review, including academic, industry and gray literature, with the objective to identify and discuss several clusters of similar statements on both terms. Building on this, we present definitions for IoT and CPS that reflect the core intuition of the terms as found in the literature review while providing a clear demarcation of the two terms. Then, we illustrate the applicability of our findings on several use cases. Finally, we discuss the relation to the other topics closely related to adaptive systems, namely Industry 4.0, Industrial Internet, Ubiquitous Computing, and Pervasive Computing.

Human Performance Modeling and Rendering via Neural Animated Mesh

We have recently seen tremendous progress in the neural advances for photo-real human modeling and rendering. However, it's still challenging to integrate them into an existing mesh-based pipeline for downstream applications. In this paper, we present a comprehensive neural approach for high-quality reconstruction, compression, and rendering of human performances from dense multi-view videos. Our core intuition is to bridge the traditional animated mesh workflow with a new class of highly efficient neural techniques. We first introduce a neural surface reconstructor for high-quality surface generation in minutes. It marries the implicit volumetric rendering of the truncated signed distance field (TSDF) with multi-resolution hash encoding. We further propose a hybrid neural tracker to generate animated meshes, which combines explicit non-rigid tracking with implicit dynamic deformation in a self-supervised framework. The former provides the coarse warping back into the canonical space, while the latter implicit one further predicts the displacements using the 4D hash encoding as in our reconstructor. Then, we discuss the rendering schemes using the obtained animated meshes, ranging from dynamic texturing to lumigraph rendering under various bandwidth settings. To strike an intricate balance between quality and bandwidth, we propose a hierarchical solution by first rendering 6 virtual views covering the performer and then conducting occlusion-aware neural texture blending. We demonstrate the efficacy of our approach in a variety of mesh-based applications and photo-realistic free-view experiences on various platforms, i.e., inserting virtual human performances into real environments through mobile AR or immersively watching talent shows with VR headsets.

Visual foundations of Euclidean geometry

Geometry defines entities that can be physically realized in space, and our knowledge of abstract geometry may therefore stem from our representations of the physical world. Here, we focus on Euclidean geometry, the geometry historically regarded as “natural”. We examine whether humans possess representations describing visual forms in the same way as Euclidean geometry – i.e., in terms of their shape and size. One hundred and twelve participants from the U.S. (age 3–34 years), and 25 participants from the Amazon (age 5–67 years) were asked to locate geometric deviants in panels of 6 forms of variable orientation. Participants of all ages and from both cultures detected deviant forms defined in terms of shape or size, while only U.S. adults drew distinctions between mirror images (i.e. forms differing in “sense”). Moreover, irrelevant variations of sense did not disrupt the detection of a shape or size deviant, while irrelevant variations of shape or size did. At all ages and in both cultures, participants thus retained the same properties as Euclidean geometry in their analysis of visual forms, even in the absence of formal instruction in geometry. These findings show that representations of planar visual forms provide core intuitions on which humans’ knowledge in Euclidean geometry could possibly be grounded.

David Foster Wallace and Religion: Essays on Faith and Fiction ed. by Michael McGowan and Martin Brick

Reviewed by: David Foster Wallace and Religion: Essays on Faith and Fiction ed. by Michael McGowan and Martin Brick Michael F. Miller (bio) David Foster Wallace and Religion: Essays on Faith and Fiction Edited by Michael McGowan and Martin Brick Bloomsbury Academic Press, 2019. xiv + 206 pp. $99 hardback. To the extent that a particular author's body of work can alter a generation's literary-critical sensibilities and rewire the affective infrastructures with which it receives, processes, and transmits the culturally-dominant [End Page 234] structures of feeling, then surely a convincing case can be made on behalf of David Foster Wallace's enduring influence on the present. Published in 2019―12 years after Wallace's suicide––Michael McGowan and Martin Brick's collection David Foster Wallace and Religion: Essays on Faith and Fiction captures the ebb and flow of recent critical moods and provides a literary prehistory of sorts to contemporary cultural sensibilities. The core intuition of David Foster Wallace and Religion is that since Wallace's writing explicitly draws on a number of different religious traditions, teasing out these religious influences provides a richer critical account of Wallace's often-strained relation to secular society. There is an unspoken and slightly conservative lament here, in which post-war society's loss of religious belief is something to be mourned. Each contributor to the volume picks up on one of these threads in Wallace's writing and situates it within a broader religious and philosophical frame. For many readers, this approach will yield fresh perspectives and new insights into Wallace's work. Given the sheer range of topics and thinkers addressed in the volume, even the most studied scholar of Wallace will undoubtedly put the collection down having reevaluated his work. The philosophical breadth and scope provided by McGowan and Brick's contributors is one of the collection's main strengths. The chapters here draw on a dazzling array of religious and philosophical traditions, ranging from Christian fundamentalist twelve-step programs (Short); Anglo-American pragmatism (Bolger); Nietzschean nihilism (McGowan); Christian soteriology (Laird); Taoist trans-cultural universalism (Spaulding); Zen Buddhism (Piekarski); and Mormon propaganda, among others. To the editors' credit, they have chosen to work with a broad and inclusive definition of religion that considers equally Western and non-Western religious influences in Wallace's work. Spaulding and Piekarski's chapters on Taoism and Zen Buddhism respectively provide not so much rote Orientalist interpretations of Wallace's work as fresh connections between the literature and the previously-ignored undercurrents of non-Western religious thought in his corpus. Chapters such as these are welcome and exciting, as one might view them as pushing the interpretative boundary into new and unforeseen critical spaces. While there are a number of strong chapters included in the volume, the collection as a whole does occasionally suffer from the limitations imposed on it by its founding critical frame. This is to say that the additive or supplementary approach to criticism—Author X and Subject Y—is necessarily accompanied by its own set of interpretative limits, constraints, and blindspots. Here, these constraints emerge as an overreliance on the intentional fallacy—the appeals to Wallace's biography border on the hagiographic [End Page 235] and are equally unpersuasive to readers who are skeptical of or uninterested in the historical record's ability to provide a "window into Wallace's mind" (188)—and a tendency to evaluate Wallace's work within a literary-historical vacuum. At worst, the additive approach to criticism creates not so much new and interesting questions about an author and their work as it makes possible the conditions by which one might get bogged down in simple tautologies and definitional pedantries. For example, in "Zen Buddhist Philosophy Lurking in the Work of David Foster Wallace," Kryzystof Piekarski poses "his own hypothesis" which suggests that Wallace's popularity can be attributed to the fact that "he implicitly stumbled his way into a Buddhist way of thinking, and unbeknownst to his reading audience, a lived, experiential Buddhist philosophy is what they themselves were starved for in the realm of literature" (176). If one supposes that this "hypothesis" is the chapter's thesis, then the evidence for...

Things, Goods, and Values: The Operative Function of Husserl’s Unitary Foundation in Scheler’s Axiology

In this paper, I contend that the core intuition that resides at the basis of Scheler’s metaethics is expressed through the formal axiological distinction between things, goods, and values. I pursue a twofold aim: 1) to show that Scheler implicitly operates within Husserl’s concept of ‘unitary foundation’ when describing how values inhere within goods; 2) to compare Scheler’s metaethical argument concerning the independence of a world of goods with Hare’s ‘indiscernibility argument’. Scheler’s reversal of Hare’s argument confronts us with the formal-ontological difference between the analytic account of supervenience and the phenomenological account of unitary foundation. My argument is based on the formalization of the second type of unitary foundation that Husserl outlines in his Third Logical Investigation. The second type of unitary foundation is usually conflated with the first type of unitary foundation, as a result of the gross mistakes found in Findlay’s English

Empiricisms: Experience and Experiment from Antiquity to the Anthropocene

Empiricisms: Experience and Experiment from Antiquity to the Anthropocene

Die Entstehung von Spinozas Urteilstheorie und ihre Implikationen für seine politische Philosophie

AbstractIn this paper, we reconstruct the development of Spinoza’s theory of judgment against the backdrop of the development of his political views. In this context we also look at the difference between Descartes’ meta-act theory of judgment, which Spinoza criticises, and his own all-inclusive approach. By “meta-act theory” we understand the claim that content and judgment about the truth of the content are metaphysically really distinct mental items. By an “all-inclusive theory” we understand the claim that judgment and content constitute only one mental act. We show further how the core intuitions of this all-inclusive theory are developed by Spinoza in an increasingly radical manner and how the practical implications of his all-inclusive theory come to the fore in theTheological-Political Treatise: given that content and act are not really distinct, it is metaphysically impossible that human subjects can give up their ability to judge, which is why Spinoza can plausibly contend that everybody has an inalienable right to form their own judgment.

Driving-signal aware full-body avatars

We present a learning-based method for building driving-signal aware full-body avatars. Our model is a conditional variational autoencoder that can be animated with incomplete driving signals, such as human pose and facial keypoints, and produces a high-quality representation of human geometry and view-dependent appearance. The core intuition behind our method is that better drivability and generalization can be achieved by disentangling the driving signals and remaining generative factors, which are not available during animation. To this end, we explicitly account for information deficiency in the driving signal by introducing a latent space that exclusively captures the remaining information, thus enabling the imputation of the missing factors required during full-body animation, while remaining faithful to the driving signal. We also propose a learnable localized compression for the driving signal which promotes better generalization, and helps minimize the influence of global chance-correlations often found in real datasets. For a given driving signal, the resulting variational model produces a compact space of uncertainty for missing factors that allows for an imputation strategy best suited to a particular application. We demonstrate the efficacy of our approach on the challenging problem of full-body animation for virtual telepresence with driving signals acquired from minimal sensors placed in the environment and mounted on a VR-headset.

Ontological Pluralism and the Generic Conception of Being

Ontological pluralism is the view that there are different fundamental ways of being. Trenton Merricks has recently raised three objections to combining pluralism with a generic way of being enjoyed by absolutely everything there is: first, that the resulting view contradicts the pluralist’s core intuition; second, that it is especially vulnerable to the charge—due to Peter van Inwagen—that it posits a difference in being where there is simply a difference in kind; and, third, that it is in tension with various historically influential motivations for pluralism. I reply to each of these objections in turn. My replies will help to bring out the true nature of the pluralist’s basic commitments.

The Embodied God: Core Intuitions About Person Physicality Coexist and Interfere With Acquired Christian Beliefs About God, the Holy Spirit, and Jesus.

Why are disembodied extraordinary beings like gods and spirits prevalent in past and present theologies? Under the intuitive Cartesian dualism hypothesis, this is because it is natural to conceptualize of minds as separate from bodies; under the counterintuitiveness hypothesis, this is because beliefs in minds without bodies are unnatural-such beliefs violate core knowledge intuitions about person physicality and consequently have a social transmission advantage. We report on a critical test of these contrasting hypotheses. Prior research found that among adult Christian religious adherents, intuitions about person psychology coexist and interfere with theological conceptualizations of God (e.g., infallibility). Here, we use a sentence verification paradigm where participants are asked to evaluate as true or false statements on which core knowledge intuitions about person physicality and psychology and Christian theology about God are inconsistent (true on one and false on the other) versus consistent (both true or both false). We find, as predicted by the counterintuitiveness hypothesis but not the Cartesian dualism hypothesis, that Christian religious adherents show worse performance (lower accuracy and slower response time) on statements where Christian theological doctrines about God's physicality (e.g., incorporeality, omnipresence) conflict with intuitions about person physicality. We find these effects for other extraordinary beings in Christianity-the Holy Spirit and Jesus-but not for an ordinary being (priest). We conclude that it is unintuitive to conceptualize extraordinary beings as disembodied, and that this, rather than inherent Cartesian dualism, may explain the prevalence of beliefs in such beings.

Criminal Culpability and the Political Meaning of Age

In The Age of Culpability, Gideon Yaffe argues that all minors who commit crimes should be treated more leniently by the criminal law than similarly situated adults. This core intuition – that “kid...

REDISTRIBUTION AND SELF-OWNERSHIP

Abstract:Debates about libertarianism and redistribution often revolve around self-ownership. There are two main reasons for this: first, self-ownership is often featured in Lockean accounts of property that endow us with a claim to the resources that are up for redistribution. Second, self-ownership has sometimes been mustered as a way of resisting the additional labor that is said to be required by redistributive schemes. In this essay, I argue that these appeals to self-ownership are misguided. However, unlike most critics of these appeals, I don’t wish to claim that redistribution is therefore vindicated. On the contrary, my main goal is to show that there are alternatives to invoking self-ownership that are more effective and that better capture the core intuition behind libertarian objections to redistribution.

Towards a semantics for metanormative constructivism

The status of constructivism as a metaethical or metanormative theory is unclear partly due to the lack of a clear semantics for central normative terms such as ‘reason’ and ‘ought’. In a series of recent papers, Sharon Street has attempted to clarify the central commitments of constructivism by focusing on the idea of a practical point of view and what follows from it. We improve upon the informal understanding provided by Street and attempt to provide a semantics for ‘ought’. Our semantics respects the core intuition of the constructivist that normative claims are made true because of our practical commitments as agents and also reflects the constructivist’s commitment to the centrality of practical deliberation to normative truth. On our view, a normative claim of the form ⌜S ought to ϕ⌝ is true if ϕ is entailed from S’s set of evaluative attitudes. We argue that a virtue of our definition is that it allows us to see precisely what is distinctive about constructivism as opposed to realism and expressivism.

Relativism and the expressivist bifurcation

AbstractTraditional expressivists want to preserve a contrast between the representational use of declarative sentences in descriptive domains and the non-representational use of declarative sentences in other areas of discourse (in particular, normative speech). However, expressivists have good reasons to endorse minimalism about representational notions, and minimalism seems to threaten the existence of such a bifurcation. Thus, there are pressures for expressivists to become global anti-representationalists. In this paper I discuss how to reconstruct in non-representationalist terms the sort of bifurcation traditional expressivists were after. My proposal is that the relevant bifurcation can be articulated by appeal to the contrast between relativistic and non-relativistic assertoric practices. I argue that this contrast, which can be specified without appeal to representational notions, captures the core intuitions behind the expressivist bifurcation (in particular, it captures the anti-realist intuitions motivating many expressivist proposals).

Reflexivity and globalization: Conditions and capabilities for a dialogical cosmopolitanism

Abstract This essay develops the core intuition that we need to transform the objective condition of globalization into a reflexive consciousness of a cosmopolitan connectedness. We require a cosmopolitan self-understanding that allows us to respond in a normatively guided way to objective processes that undermine the usual venues of political will formation. Since our global connectedness in terms of economic and political integration is ongoing and seemingly inevitable, we need a similarly inclusive and global approach to critically respond to the challenge of these unconstrained forces. The proposal is to develop a dialogical cosmopolitanism which is not based on a new meta-level of abstract universal norms, but grounded in agentive capabilities. Hermeneutic capabilities which comprise contextual perspective-taking are introduced, developing shared yet fallible norms, and critically reflecting on the power relations involved. These agent-based capabilities would allow the situated agents themselves to understand the objective forces that define current globalization and provide normative resources for a different, cosmopolitan globalization.

Comic-Book Superheroes and Prosocial Agency: A Large-Scale Quantitative Analysis of the Effects of Cognitive Factors on Popular Representations

Abstract We argue that the counterfactual representations of popular culture, like their religious cognates, are shaped by cognitive constraints that become visible when considered in aggregate. In particular, we argue that comic-book literature embodies core intuitions about sociality and its maintenance that are activated by the cognitive problem of living in large groups. This leads to four predictions: comic-book enforcers should (1) be punitively prosocial, (2) be quasi-omniscient, (3) exhibit kin-signalling proxies and (4) be minimally counterintuitive. We gauge these predictions against a large sample of 19,877 characters that were derived from 72,611 comics using data scraping techniques. Our results corroborate the view that cognitive constraints exercise a selective effect on the transmission of popular culture.

Deriving bounded tone with layered feet in Harmonic Serialism: The case of Saghala

This paper proposes an approach to bounded tone shift and spread as found in Bantu languages. Its core intuition is that the bounding domain is delimited by foot structure. The approach uses layered foot representations to capture ternary phenomena, following Martinez-Paricio & Kager (2015). A set of licensing and structural constraints regulate tone-foot interactions. Harmonic Serialism is adopted as the grammatical framework, to allow for an account of opaque patterns (Prince & Smolensky 1993/2004; McCarthy 2010a).The present approach improves on previous accounts in two ways. Firstly, the size of the tonal bounding domain follows from independently motivated foot representations, rather than being stipulated in the constraint set. Secondly, the approach obviates the need for markedness constraints that refer to underlying structure, because all relevant lexical information is reflected in foot structures.The approach is demonstrated on Saghala (Patin 2009). Saghala shows both shift and spread in a trisyllabic domain. There are six tone patterns, dependent on the contact or near-contact of tones, and the position of word boundaries. An analysis is presented that accounts for all patterns. The success of the analysis shows that the foot-based approach is equipped to deal with a variety of bounded tone phenomena.

A Quasi-Interventionist Theory Of Mathematical Explanation

Explanations in mathematics are not yet well understood. I discuss Steiner’s theory of mathematical explanation, then attempt to improve it by assimilating its core intuitions to Woodward’s counterfactual theory of explanation. The theory that results deals successfully with many cases, but it fails to handle certain types of explanatory asymmetry. To fix this, I draw on Woodward’s interventionist theory of causation and develop a quasi-interventionist theory of mathematical explanation. According to this theory, the asymmetry of mathematical explanations is subjective in the sense that it does not depend on the objective structure of mathematics itself; but I argue that this is not a problem, since the same subjectivity can be found in causal explanation.