This chapter contains sections titled: Cognitive Equivalence The Complementarity Argument Evolutionary Arguments Conclusion: The Importance of the Mark of the Cognitive.

The purpose is to meet the needs of social development, encourage college students’ employability, and alleviate social pressure. First, the domestic and international employment situation is discussed along with the derivation of entrepreneurship education. Second, ideological and political education is summarized, and accordingly, its internal advantages and external conditions are explained. Then, the current situation and existing problems of entrepreneurship education in Chinese higher education institutions are analyzed from the perspectives of entrepreneurship ideology, entrepreneurship thinking, and entrepreneurship ability. Consequently, (...) a proposal is put forward to integrate entrepreneurship education into ideological and political education to promote the coordinated development of the multidisciplinary course. Finally, the Questionnaire Survey is designed on the relationship between college students’ entrepreneurship education and ideological and political education, and the QS is conducted from three aspects: college students’ entrepreneurship views, suggestions, and cognition of the ideological and political education. The QS results show that less than 10% of students are very interested in entrepreneurship education, and most students believe that entrepreneurship education plays a very limited role in their growth. Additionally, classroom teaching accounts for the most in entrepreneurship education, while extracurricular practice accounts for only 15%. In terms of teaching content, 80% of students believe that teachers of professional courses have made outstanding contributions to teaching results, but the number of teachers of professional courses is the least among all teachers. Further, the satisfaction of entrepreneurship education among college students is analyzed through the QS by issuing to three local higher education institutions, finding that the college students’ understanding of entrepreneurship education is incomplete. The advantages of ideological and political education should be fully exerted to improve the recognition of entrepreneurship education, and entrepreneurship education should be integrated into daily teaching content. In this way, entrepreneurship education and ideological and political education can be fused, and entrepreneurship education can promote students’ entrepreneurial ability and entrepreneurial thinking. (shrink)

The book reconstructs the history of Western ethics. The approach chosen focuses the endless dialectic of moral codes, or different kinds of ethos, moral doctrines that are preached in order to bring about a reform of existing ethos, and ethical theories that have taken shape in the context of controversies about the ethos and moral doctrines as means of justifying or reforming moral doctrines. Such dialectic is what is meant here by the phrase ‘moral traditions’, taken as a (...) name for threads of moral discourse, made in turn of other interwoven threads, including transmission of shared codes, appeals to reform of prevailing custom, rational argument about the justification of some precept on the basis of some shared general teaching or principle, and rational argument about the ultimate basis for principles and justification of authoritative teaching. That is, the approach adopted to the reading of ethical texts depends on a firm belief in the fact that philosophers hardly created any ethical doctrine out of nothing. The main point this book tries to highlight is how different philosophical theories emerged and followed each other as a result of attempts at accounting for what was going on in the world of moral traditions. Changes were propelled by controversies between different schools, and highly abstract arguments were the unintended effects of moves made by controversialists forced to transform (and occasionally to turn upside down) their own doctrines in order to face the challenge posed by other arguments. This is the reason why the book examines not only texts that already enjoy pride of place in the history of philosophy (Aristotle, Kant, Hegel), but also other texts usually treated in the histories of religions (the Bible, the Talmud, the Quran), and others considered to be much less philosophical (Plutarchus, Pufendorf). -/- 1. Plato and a response to ethical scepticism. Two different traditions of morality in VI-V century Greece are described. The birth of philosophical questioning of traditional morality and temporal and spatial variation of custom is described within the context of the v century crisis, the demise of traditional aristocratic and tyrannical rule and the birth of democracy. Two conflicting answers to the challenge are reconstructed, namely conventionalist or immoralist theories formulated by the Sophists and the eudemonist and intellectualist Socratic theory. Plato’s own reformulation of Socrates answer to the Sophists is reconstructed. His psychological views, his classification of the four cardinal virtues and his political theory are described as parts of a unitary system, culminating in an extremely realist moral ontology identifying the idea of the good with the essence of the (moral and extra-moral) world itself. -/- 2. Aristotle and the invention of practical philosophy. Aristotle’s invention of practical philosophy as a field separated from first philosophy is shown to be an implication of his break with Plato moral ultra-realism. Aristotle’s agenda in his moral works is arguably dependent on a polemical intention, namely dismantling Socratic intellectualism. The semi-inductive or virtuously circular method of practical philosophy is illustrated, starting with the received opinions of the better and wiser individuals and trying dialectically to sift what is left of mistake and inconsistence in such opinions, finally trying to correct mistakes and make the overall practical science more consistent. The chapter illustrates then the relationship of individual ethics, or ‘monastics’, with the art and the science of the pater familias, or ‘economics’, and the science of the ruler and citizen, or politics. The nature of virtues, or better, excellences of character, is discussed, highlighting the basic role of hexis, or ‘disposition’. Prudence, or better practical wisdom, is the focus of the chapter. Its relationship with bouleusis or deliberation is examined, and its autonomous status vis-à-vis theoretical knowledge is stressed. -/- 3. Diogenes and philosophy as a way of life. The chapter provides an overview of Hellenistic ethics, which almost amounts to Hellenistic schools of philosophy, in so far as ‘philosophy’ became in these centuries primarily the name for a way of life. The typical character of the Cynical movement is highlighted, that of a school of life, not a school aimed at providing any kind of intellectual training was to be provided. -/- 4. Epicurus and ethics as self-care. The peculiar character of the Epicurean school is described, a combination of a science of well-being aiming, more than at pleasure as in the popular view, at reduction of useless suffering, of unnecessary needs, and at a balanced selection of pleasures of the best and most durable kind. -/- 5. Epictetus and ethics as therapy of the passions. The various phases of Stoicism are described, and the shifting place given to ethics in the Stoic system of idea, culminating in the paradoxical view of ethics, its impossibility in principle notwithstanding, as the only truly significant and necessary part of philosophy. Cicero is treated, showing how his own synthesis of various Hellenistic trends is as a truly philosophical enterprise, deserving serious consideration after one or two centuries when he was confined to the role of literate. Epictetus is chosen as the best example of what the Stoic tradition could yield, an art of living based on sophisticated introspection, in turn aimed at making a kind of cognitive therapy possible, dismantling obnoxious passions at their root by systematically correcting false representations. -/- 6. Philo and the reconciliation of Torah and Platonism. A reconstruction of basic ideas from a few books of the Hebrew Bible is provided, starting with the Prophetic tradition and the focus on God’s mercy as the source of motivation and standard for human behaviour. Then a comparative analysis is undertaken of a parallel tradition, namely the three codifications of the Torā (Law or, better, Instruction), highlighting how a core of moral ideas may be recognized as a basis and preamble of codification of civil law, cultural practice, and regulation of ritual purity. The importance of Leviticus is stressed as the turning point when emphasis mercy, typical of the Prophetic tradition, is combined with the legal tradition, yielding the change in sensibility of the Second Temple time. Philo of Alexandria is described as one of the three leading figures – together with Rabbi Hillel and Rabbi Yeshua – at the apex the emergence of the mentioned new sensibility, gradually including mercy as an essential part of justice and establishing the starting point of both the Rabbinic and the Christian tradition. This consists precisely in the precept of one’s neighbour’s love or of the golden rule, two eventually identical precepts whose meaning is arguably more sober and sensible than the long-lasting Christian tradition deriving from John and Augustine has made us believe and no novelty vis-à-vis so-called Ancient-Testament teachings. -/- 7. Augustine and Christianity as Neo-Platonism. The first section examines the moral doctrines of so-called 'ethical Treaties' from the Talmud, a group of treaties, among which the best known is Pirqé Avot, that were left out of the six "orders" of the canon as they did not fit in any of the six groups of issues ritual or legal on which the division was based. According to Maimonides, their peculiar theme is provided by the Deòt, 'opinions', i.e., mental dispositions, that is, the translation of the Greek term hexeis and Arab akhlak (in turn providing in this language the name for ethics as such). The three topics I reconstruct are: i) the notion of Torah: The Torah is understood as the world order itself, or as the ‘Wisdom’ that existed even before creation and was ‘the tool by which the world was built’; however, the Torah is an earthly and human entity, as it was "received" by humans, and from that very moment belongs to them; ii) the relationship between love of God and love of neighbour; the treaties require us to study and practice the Torah ‘for its own sake’, that is, require us to act out of love, not out of fear or hope of reward; iii) the idea of sanctification of daily life: having disappeared with the destruction of the Temple the possibility of any conflict between liturgical service and everyday life, the latter is assumed to be in itself divine service: to give food to the poor has the same value as sacrifices in the Temple, and as an implication, the insistence become recurrent on the goodness of created things in themselves along with a polemic against ascetic currents. The conclusions drawn are: i) the moral teachings of the Talmud and those of Yeshua are, rather than similar, virtually identical; one may safely say that the precept of love and the golden rule are central ones for all Talmudic rabbis, that mercy plays an indispensable role alongside with justice, and the latter is not a different thing from one’s neighbour’s love; ii) a peculiarity of Talmud rabbis facing Yeshua is the idea of study as worship, and knowledge as a source of justice; but this is an idea of Judaism after the Temple's destruction that cannot be attributed to the Pharisees of Yeshua’s time; iii) the relation of study and practice in the Talmud parallels that between faith and deeds in Paul's epistles, that is, respectively faith or learning are a necessary and sufficient condition to be recognized as righteous , but deeds are the inevitable effect of either faith or learning. The sayings ascribed to Yeshua are examined first, yielding the conclusion that a close equivalent may be found for every saying in Talmudic literature and yet the whole is ascribed to one rabbi, with rather consistent stress on God’s mercy and unconditional forgiving as the mark of true imitation of God. Thus, Yeshua’s teaching is pure Judaism. The third section describes briefly the galaxy of Gnostic currents and Manichaeism, trying to sketch the profile of moral teachings resulting from an encounter of Asian spiritual traditions, Hellenistic lore and sparks of teachings from apocalyptic Jewish currents. The last section summarizes the turbulent history of several encounters between Christian currents and Hellenistic philosophical schools. The first one was with late Cynicism. Recent, rather controversial, literature discovered the jargon and a few topics from the Stoic-Cynical popular philosophy in a few books from the New Testament itself. This, far from proving that Rabbi Yeshua had been influenced by cynic preachers, is a proof of the necessity felt by Christian preachers to translate the original ‘Christian’ teaching into a Greek lexicon deeply impregnated with cynic terminology. The second was with Platonism, yielding the mild and temperate moral teaching of Clemens of Alexandria, teaching the sanctity of nature and the human body, the joy of moderate fruition of ‘natural’ kinds of pleasures, and the beauty of the marital life – in short, the opposite of the standard picture of Medieval Christianity. Ambrose of Milan brings about a different kind of synthesis, namely with Middle Platonism, where Stoic themes prevail. The most shocking case is Augustine, where an early Manichean education is overcome in a former phase by a synthesis of Plotinian Neo-Platonism and Christian preaching, yielding a sustained polemic with the Manicheans and rather optimistic views on life and Creation, the body and sexuality, and Hebrew-Judaic tradition not far from Clemens of Alexandria. In a later phase, occasioned by controversy on the opposite front, with such Christian currents as the Pelagians and Donatists, Augustine comes back to heavily anti-Judaic and world-denying ascetic attitudes where is earlier Manichean upbringing seems to emerge again. The tragedy of medieval Christianity will be the later Augustine’s overwhelming influence. A final section is dedicated to the monastic tradition where a curious mixture of world-denying asceticism with an astonishingly penetrating ‘science’ of introspection emerges. -/- 8. Al Farabi and the reconciliation of Islam and Platonism. The Qurān and the qadit, that is, collections of sayings ascribed to the prophet Muhammad contain a wealth of precepts and catalogues of virtues mirroring moral contents from the Jewish and the Christian traditions, among them the basic notion of imitation of the Deity, where mercy is assumed to be its basic trait. An important tradition within Islam, namely Sufism, stressed to the utmost degree the role of mercy, turning Islam into a mystic doctrine centred on retreat from the world, abandonment to God’s will, and a peaceful and fraternal attitude to our fellow-beings. A secular literary tradition originating in the Sassanid Empire, the literature of advice to the Prince had for a time a widespread influence in the newly constituted Arabic-Islamic commonwealth. In a later phase, the legacy of Hellenic philosophy made its way into the intellectual elite of the Islamic world. The first important legacy was Platonic, and the Republic became the main text for Islamic Platonism. Al-Farabi wrote an enjoyable remake of the Platonic Republic, arguing that the citizen’s virtues were the basis on which the political building needs to rest. The secular lawgiver is enlightened by the light of reason in his everyday practice of governance, but room is made for the Prophet as the voice of revealed truth that confirms and completes the rational truth that philosophy may afford. In a second phase also Aristotelian and Stoic influence were assimilated. Miskawayh’s treatise was the masterwork at the time Arabic philosophy reached its Zenith. It is a treatment of the soul’s diseases and their remedies, combining the Aristotelian doctrine of the golden mean with the Stoic doctrine of the passions and elements of Galenic medicine. Towards the eleventh-twelve centuries a war raged among theologians and philosophers, finally won by the former with disappearance of philosophy as such. The newly established mainstream, yet, was no kind of intolerant fanaticism. It drew from the work of mystic theologian Al-Ghazālī, the best heir of Sufism, teaching a tolerant and peaceful attitude to our fellow-beings and a passive attitude to destiny as an expression of the Divine will. -/- 9. Moshe ben Maimon and the reconciliation of Torah and Aristotelian ethics. The encounter between the Talmudic tradition and Hellenic philosophy had taken place a first time in Alexandria at the time of Philo but the two traditions had parted way again. In fact, the kind of Platonic Judaism founded by Philo survived only within Christianity, in the fourth Gospel and then in writings by Clemens of Alexandria. The Talmudic literature had absorbed just less striking traits from the Hellenic Philosophy, namely an idea of ethics as care of the self and a role for the education of character as propaedeutic to theoretical knowledge. In the Arabic-Islamic world, a second round started when Jewish authors writing in Arabic undertook the task to prove the full compatibility of the tradition deriving from Torah and Platonic philosophy. The culmination of this attempt is provided by Moshe ben Maimon who tried to use Aristotelian ethics as a language into which the teaching from the Pirké Avot could be translated. -/- 10. Thomas Aquinas and the reconciliation of Christian morality and Aristotelian ethics. In the first section the fresh start is described of philosophical ethics in Latin Europe at the turn of the Millennium. In a first phase, Anselm and Peter Abelard built on a Platonic and Augustinian legacy. In this phase. remarkable innovations are introduced, including Abelard’s claim of the obliging character of erring consciousness. In a second phase, the rediscovery of Nicomachean Ethics thanks to Latin translation of Arabic versions gives birth to a new wave of ethical studies, recovering the very idea of Aristotelian practical philosophy, with the potential implication of full legitimization of natural morality, i.e. ethics without Revelation. Aquinas’s ethics is a theological ethics out of which it would be vain to try to extract a self-contained philosophical ethics. His treatment of topics in philosophical ethics, yet, does not boil down to repetition of Aristotelian arguments but is rather a creative reshaping of such arguments. For example, he introduces also in the practical philosophy a first principle parallel to the principle of non-contradiction; and he also carries out a synthesis of Aristotelianism, Stoicism, and neo-Platonism. Even though it is essentially moral theology, Aquinas’s doctrine - unlike Augustine – grants full citizenship to "natural" morality, firstly by rejecting the claim that the corruption of human nature due to the original sin is so radical as to leave "pure nature" incapable of moral goodness. The doctrine is presented in a more sophisticated formulation in a few of the Quaestiones, such as De Malo and De Veritate, in the Summa contra Gentes and in the commentaries to Aristotle than in the famous Summa Theologica, but the latter work includes the only or the largest exposition of some decisive part of the theory. Thus, the Summa Theologica should be read for what it is more than criticized for not being what it was not meant to be. It was not meant to be the brilliant synthesis of all that Reason he had been able to produce with what Revelation had added about which the Neo-Thomists used to dream, but rather a manual for the training of preachers and confessors, where theoretical claims are not too demanding and a few serious tensions are left. Besides a jump between the Prima Secundae and the Secunda Secundae, being the former an essay in virtue theory and the latter a handbook for confessors, the most serious tension is perhaps the one between the ethics of right reason presented in most of Ia-IIae and the eudemonistic ethics developed in quaestiones 1-5 of the same part; the alternative ethical theory which also may be found in Augustine, the Stoic view of a cosmic reason eventually coincident with the moral law, was believed by Anselm (followed by John Duns Scotus and William of Ockham) to be incompatible with eudemonism. It is questionable whether Thomas could reduce the tension proving that it is just an apparent tension, in so far as the right reason and bliss derived from knowledge of God tend to coincide, but this is just a conjecture. Thomas’s ethics is a virtue ethic, not a law-based one, and moral judgment focuses on the virtues, particularly charity, not on the commandments and even less on absolute prohibitions; Thomas, however, would not have considered a drastic alternative between law and the virtues such as the one which has been advanced in late twentieth-century philosophy to be justified. Nonetheless, when it discusses ‘special’ virtues, it ceases to be an ethics of virtue and becomes a disappointing and often contradictory discussion of legal and illegal acts. Such a discussion takes most of the time ‘reasonable’ middle positions on controversial issues but not the alternative approach that Aristotelianism would have made possible; even when some occasional Aristotelian claim shows up, such as money’s barrenness as a reason against usury, this seems to be made by an author who apparently ignores the Aristotelian Thomas of the Prima Secundae. It is an ethic of human autonomy which recognizes the binding character of the individual conscience and, potentially, even a duty to disobey unjust laws. It is true that what Thomas writes in his discussion of death penalty and persecution of heretics is simply disgusting, and yet we should blame Thomas the man, not Thomist ethical theory. Finally, Thomas’s ethics is not ethical ‘absolutism’, as both traditionalist Catholic theologians and secularist enemies of dogmatic morality tend to believe. It is instead an ethic of prudential judgment. Exceptions to this approach – or better results of logical fallacies – are such claims as the absolute character of negative precepts and of the existence of "intrinsically evil acts", claims that simply cease to make sense in the light of Thomas’s own distinction between human act and natural act, carrying consequences Thomas did not live long enough to draw or was not consistent enough to dare to draw. -/- 11. Francisco de Vitoria and casuistry. The first topic illustrated is the discussion about the notion of pura natura, namely the human condition after the original sin and before divine revelation. The core notion was already there in Aquinas but was later developed by Caietanus (Thomas de Vio) with a number of interesting implications: firstly a view of human nature as such much more positive than Augustine’s and his followers’ view, including both Calvinists and Jansenists; secondly, the implication that the philosopher’s morality, as opposed to the Christian’s morality, is a quite respectable kind of morality; thirdly, that theocracy and prosecution of the unfaithful lacked justification, with more far-fetching consequences than Aquinas himself had dared to draw. The second topic is casuistry, a new name for a comparatively older way of thinking, which was already there in late Stoicism and Cicero as well as in the Talmudic literature. This is an approach aimed at yielding probable enough solutions for doubtful cases even in absence of completely safe staring points. The genre developed from medieval reference books for confessors and became by the sixteenth-century a sophisticated tool-box for dealing with various fields of applied ethics. Francisco Vitoria, the main authority of Baroque Scholasticism, was a controversial figure, among the proponents of the new discipline of casuistry and a consistent proponent of more separation between the religious and the civil authority, stricter limits to the legitimacy of war, innate rights of non-Christian nations in the New World based on the notion of pura natura, providing a standard of ‘natural’ goodness, previous to revelation, on which the Indian nations were judged to live in a naturally good condition, provided with the institutions of family, justice, and religion had accordingly a right to full respect by Christian sovereigns. Bartolomé de Las Casas, arguing along similar lines, was the leader of a historical battle in defence of the rights of the Indios. -/- 12. Michel de Montaigne and the art of living. A short description of one of the Renaissance Phyrronism, one of the classical philosophies revived in the fifteenth and sixteenth century. Montaigne combines the sceptical epistemology with an understanding of ethics – indeed of philosophy as a whole – in terms of an art of living inspired by two basic ideas, sagesse, that is, practical wisdom as the only kind of rationality available after theology, science, and tradition have declared bankrupt, and an aesthetic ideal of self-transformation through the art of writing and introspection. -/- 13. Pierre Nicole and neo-Augustinianism. The chapter illustrates first the vicissitudes of Augustinianism newly born after the late medieval triumph of Thomist Aristotelianism in the alternative Protestant and Catholic versions processed by the Calvinists and the Jansenists. Then it illustrates the doctrines of Pierre Nicole, Blaise Pascal’s best disciple, on the impossibility of introspection, on the ubiquity of self-deception, on the incurably evil character of the passion of love, and on the two moralities, the one of the man of the world, the morality of honesty which is indispensable for granting peace and order but devoid of any true value for eternal salvation, since the same external behaviour may be prompted by opposite motivations, and the morality of charity, the only true one but also useless to society. The third topic is Pierre Malebranche’s view of self-deception as a ubiquitous phenomenon accounting for human action and responsibility and his reformulated theory of self-love, no less ubiquitous than for Nicole and yet not as incurably evil, given the distinction between morally indifferent and even necessary amour de soi and vicious amour proper, a distinction on which the whole of Rousseau’s moral and political theory rests. -/- 14. Samuel von Pufendorf and the new science of morality. The chapter is dedicated to the discovery of the idea of a ‘new moral science’. Hugo Grotius is discussed first highlighting the real character of his project, much closer to the Thomist idea of a natural law accessible to non-corrupted human reason when human beings are living in a state of pura natura. Then Hobbes’s combination of scepticism, voluntarism, and conventionalism is described and both the continuity with Grotius’s new science, in the search for non-revealed rational morality, and the break with him, in the adoption of voluntarism and refusal of an intellectualist view of natural law, are illustrated. Pufendorf’s work is illustrated as a synthesis of the two previous attempts and the – up to Schneewind underestimated – paradigmatic example of the new science of morality. -/- 15. Richard Cumberland and consequentialist voluntarism. The chapter gives an overview of eighteenth-century Anglican ethics, noticing how the Cambridge tradition gave special weight to natural theology as opposed to positive or revealed theology – and how two Cambridge fellows, John Gay and Thomas Brown, elaborated on Cumberland’s (and Malebranche’s, as well as Leibniz’s) strategy for finding a third way between intellectualist view and voluntarist view of the laws of nature. The result of their elaboration was a kind of a rational-choice account of the origins of natural laws, where a law-giver God chooses among a number possible sets of laws on a maximizing criterion, and God’s maximandum is happiness for his creatures. The chapter notices also how such a solution aimed at solving at once the problem of evil and that of the foundation of moral obligation by proving how God’s choice was justified as far as it was the one minimising the amount of suffering in the world. 16. Richard Price and intuitionism. The chapter describes first the doctrines of the Cambridge Platonists, an example of hyper-rationalist reaction to Calvinism. Secondly it describes the sophisticated and universally ignored – from Sidgwick to Anscombe –version of what was later labelled ‘ethical intuitionism’ – showing how it escapes familiar objections and misrepresentations of intuitionism – from Mill to Rawls – in grounding its argument on transcendental arguments while carefully avoiding recourse to introspection and psychological evidence, which has been taken as a too easy target by critics of intuitionism. Thirdly, the chapter discusses Whewell’s ‘philosophy of morality’, as opposed to ‘systematic morality’, not unlike Kant’s distinction between a pure and an empirical moral philosophy. Whewell worked out a systematization of traditional normative ethics as a first step before its rational justification; he believed that the point in the philosophy of morality is justifying a few rational truths about the structure of morality such as to rule hedonism, eudemonism, and consequentialism; yet a system of positive morality cannot be derived solely from such rational truths but requires consideration of the ongoing dialectics between idea and fact in historically given moralities. Whewell’s intuitionism turns out closer to Kantian ethics than commentators have made us believe until now, and quite different from what Sidgwick meant by intuitionism. -/- 17. Adam Smith and the morality of role-switch. The chapter describes first, Hutcheson’s attempt at basing the ‘new science’ of natural law on different bedrock than Pufendorf and the English Platonists, namely a moral sense, a faculty whose existence is assumed to be proved on an empirical basis. The second step is a reconstruction of Hume’s rejoinder in terms of a new science of man including morality on an ‘experimental’ basis, that is, a ‘Newtonian’ hypothetical-deductive approach, distinguished from Hutcheson’s allegedly uncritical descriptive approach to human nature. The third step is a reconstruction of Adam Smith theory of morality understood as emerging from a spontaneous interplay of exchanges of situations (the most basic meaning of the word ‘sympathy’ as construed by this author). -/- 18. Jeremy Bentham and utilitarianism. The bulk of the chapter is dedicated to the doctrines of Jeremy Bentham. The Enlightenment spirit that suggested the idea of a new morality, free from religion, is illustrated. The notion of utility is illustrated as well as the subsequent formulations of the principle of utility. The idea of felicific calculus is discussed, showing how its inner difficulties prompted several reformulations of the principle of utility in order to avoid undesirable implications of proposed formulations. The role of the thesis of spontaneous convergence between interest and duty is discussed, showing how it left numberless questions open, and the distinction between the virtues of prudence, justice and beneficence is described as a way out of the deadlocks of classical utilitarianism. After Bentham, Mill’s reformed utilitarianism is reconstructed, showing how it is a kind of mixed system – as closer to common sense as it gives up Bentham’s claims to consistency and simplicity – resulting as unintended consequences from the controversies in which Mill was too keen to engage. The hidden agenda of the controversy between Utilitarianism and Intuitionism, going beyond the image of the battle between Prejudice and Reason, is described, showing how both competing philosophical outlooks turn out to be more research programs than self-contained doctrinal bodies, and such programs appear to be implemented, and indeed radically transformed while in progress thanks to their enemies no less than to their supporters. -/- 19. Immanuel Kant, practical reason and judgment. The chapter argues that Kant took from Moses Mendelssohn the idea of a distinction between geometry of morals and a practical ethic. He was drastically misunderstood by his followers precisely on this point. He had learned from the sceptics and the Jansenists the lesson that men are prompted to act by deceptive ends, and he was aware that human actions are also empirical phenomena, where laws like the laws of Nature may be detected. His practical ethics made room for judgment as a holistic procedure for assessing the saliency of relevant moral qualities in one given situation; this procedure yields the same results as the geometry of morals does for abstract cases but does so immediately and without balancing conflicting duties with each other, since what makes for the salient quality of a situation is perceived from the very beginning. Kant's practical philosophy is richer than the received image, making room for an ‘empirical moral philosophy’ or moral anthropology including treatment of commerce, needs, value and price, happiness and well-being; the overall social theory and philosophy of history is less different from Adam Smith's than the received image makes believe; the paradox of happiness is central to Kant's philosophy; a distinction between happiness and well-being is clearly drawn; the distinction plays a basic role in establishing a link between the economic and the moral life. -/- 20. Georg Wilhelm Friedrich Hegel and the critique of abstract universalism. The chapter describes first the Romantic movement and the implications some of its concerns, rescuing passions, community, tradition, the individual as the bearer of a unique destiny, and the longing for organic unity between the individual, mankind and nature. Hegel’s contribution is discussed then, highlighting how, on the one hand, he shared a number of these concerns and on the other he had more rationalist leanings. The notion of morality is the pivotal point of the reconstruction, highlighting how Hegel construes this notion as a key to his own diagnosis of the malaise of modernity – the separation of individual and Gemeinschaft – and how his attack on Kant turns around this very idea. -/- 21. Friedrich Nietzsche against Christianity and the Enlightenment. The chapter illustrates first the idea of deconstruction of the back-world of values. Nietzsche claims to be legitimate heir of the French moralists, Leibniz, Kant and Hegel, in so far as he allegedly carries out to its deepest implications their discovery of what lies behind traditional naïve belief in the existence of an objective realm of values just waiting for description by the philosopher. The two exemplars form which genealogy draws inspiration are the classical philologist’s historical reconstructions of lost meanings and the chemist’s decomposition of elements. Then the genealogy of the notions of good and evil carried out in the first dissertation of Genealogy of morals is illustrated with its paradoxical conclusion that will to power is in fact the only ‘genuine’ kind of goodness. The third point illustrated is the dialectic of ascetism and self-realization with its ambiguous outcome. The suggested interpretation of such outcome is that Nietzsche’s normative ethics is a kind of virtue ethics taking an aesthetic ideal as a normative standard -/- 22. George Edward Moore and ideal utilitarianism. The chapter discusses the ideas of common sense and common-sense morality in Sidgwick. I argue that, far from aiming at overcoming common-sense morality, Sidgwick aimed purposely at grounding a consist code of morality by methods allegedly taken from the natural sciences to reach, also in ethics, the same kind of “mature” knowledge as in the natural sciences. His whole polemics with intuitionism was vitiated by the a priori assumption that the widespread ethos of the educated part of humankind, not the theories of the intuitionist philosophers, was what was worth considering as the expression of intuitionist ethics. In spite of a naïve positivist starting-point, Sidgwick was encouraged by his own approach in exploring the fruitfulness of coherentist methods for normative ethics. Thus, Sidgwick left an ambivalent legacy to twentieth-century ethics: the dogmatic idea of a “new” morality of a consequentialist kind, and the fruitful idea that we can argue rationally in normative ethics albeit without shared foundations. Then it reconstructs the background of ideas, concerns and intentions out of which Moore’s early essays, the preliminary version, and then the final version of Principia Ethica originated. I stress the role of religious concerns, as well as that of the Idealist legacy. I argue that PE is more a patchwork of rather diverging contributions than a unitary work, not to say the paradigm of a new school in Ethics. I add a comparison with Rashdall’s almost contemporary ethical work, suggesting that the latter defends the same general claims in a different way, one that manages to pave decisive objections in a more plausible way. I end by suggesting that the emergence of Analytic Ethics was a more ambiguous phenomenon than the received view would make us believe, and that the wheat (or some other gluten-free grain) of this tradition, that is, what logic can do for philosophy, should be separated from the chaff, that is, the confused and mutually incompatible legacies of Utilitarianism and Idealism. -/- 23. Edmund Husserl and the a-priori of action. The chapter illustrates first the idea of phenomenology and the Husserl’s project of a phenomenological ethic as illustrated in his 1908-1914 lectures. The key idea is dismissing psychology and trying to ground a new science of the a priori of action, within which a more restricted field of inquiry will be the science of right actions. Then the chapter illustrates the criticism of modern moral philosophy carried out in the 1920 lectures, where the main target is naturalism, understood in the Kantian meaning of primacy of common sense. The third point illustrate is Adolph Reinach’s theory of social acts as a key the grounding of norms, a view that basically sketches the very ideas ‘discovered’ later by Clarence I. Lewis, John Searle, Karl-Otto Apel and Jürgen Habermas. A final section is dedicated to Nicolai Hartman, who always refused to define himself a phenomenologist and yet developed a more articulated and detailed theory of ‘values’ – with surprising affinities with George E. Moore - than philosophers such as Max Scheler who claimed to Husserl’s legitimate heirs. -/- 24. Bertrand Russell and non-cognitivism. The chapter reconstructs first the discussion after Moore. The naturalistic-fallacy argument was widely accepted but twisted to prove instead that the intuitive character of the definition of ‘good’, its non-cognitive meaning, in a first phase identified with ‘emotive’ meaning. Alfred Julius Ayer is indicated as a typical proponent of such non-cognitivist meta-ethics. More detailed discussion is dedicated to Bertrand Russell’s ethics, a more nuanced and sophisticated doctrine, arguing that non-cognitivism does not condemn morality to arbitrariness and that the project of a rational normative ethics is still possible, heading finally to the justification of a kind of non-hedonist utilitarianism. Stevenson’s theory, another moderate version of emotivism is discussed at some length, showing how the author comes close to the discovery of the role of a pragmatic dimension of language as a basis for ethical argument. Last of all, the discussion from the Forties about Hume’s law is described, mentioning Karl Popper’s argument and Richard Hare’s early non-cognitivist but non-emotivist doctrine named prescriptivism. -/- 25. Elizabeth Anscombe and the revival of virtue ethics. The chapter discusses the three theses defended by Anscombe in 'Modern Moral Philosophy'. I argue that: a) her answer to the question "why should I be moral?" requires a solution of the problem of theodicy, and ignores any attempts to save the moral point of view without recourse to divine retribution; b) her notion of divine law is an odd one more neo-Augustinian than Biblical or Scholastic; c) her image of Kantian ethics and intuitionism is the impoverished image manufactured by consequentialist opponents for polemical purposes and that she seems strangely accept it; d) the difficulty of identifying the "relevant descriptions" of acts is not an argument in favour of an ethics of virtue and against consequentialism or Kantian ethics, and indeed the role of judgment in the latter is a response to the difficulties raised by the case of judgment concerning future action. A short look at further developments in the neo-naturalist current is given trough a reconstruction of Philippa Foot’s and Peter Geach’s critiques to the naturalist-fallacy argument and Alasdair MacIntyre’s grand reconstruction of the origins and allegedly unavoidable failure of the Enlightenment project of an autonomous ethic. -/- 26. Richard Hare and neo-Utilitarianism. The chapter addresses the issue of the complex process of self-transformation Utilitarianism underwent after Sidgwick’s and Moore’s fatal criticism and the unexpected Phoenix-like process of rebirth of a doctrine definitely refuted. A glimpse at this uproarious process is given through two examples. The first is Roy Harrod Wittgensteinian transformation of Utilitarianism in pure normative ethics depurated from hedonism as well as from whatsoever theory of the good. This results in preference utilitarianism combined with a ‘Kantian’ version of rule utilitarianism. The second is Richard Hare’s two-level preference utilitarianism where act utilitarianism plays the function of eventual rational justification of moral judgments and rule-utilitarianism that of action-guiding practical device. -/- 27. Hans-Georg Gadamer and rehabilitation of practical philosophy. The post-war rediscovery of ethics by many German thinkers and its culmination in the Sixties in the movement named ‘Rehabilitation of practical philosophy’ is described. Among the actors of such rehabilitation there were a few of Heidegger’s most brilliant disciples, and Hans-Georg Gadamer is chosen as a paradigmatic example. His reading of Aristotle’s lesson I reconstructed, starting with Heidegger’s lesson but then subtly subverting its outcome thanks to the recovery of the central role of the notion of phronesis. -/- 28. Karl-Otto Apel and the revival of Kantian ethics. Parallel to the neo-Aristotelian trend, there was in the Rehabilitation of practical philosophy a Kantian current. This started, instead than the rehabilitation of prudence, with the discovery of the pragmatic dimension of language carried out by Charles Peirce and the Oxford linguistic philosophy. On this basis, Karl-Otto Apel singled out as the decisive proponent of the linguistic and Kantian turn in German-speaking ethics, worked out the performative-contradiction argument while claiming that this was able to provide a new rational and universal basis for normative ethics. An examination of his argument is some detail is offered, followed by a more cursory reconstruction of Jürgen Habermas’s elaboration on Apel’s theory. -/- 29. John Rawls and public ethics as applied ethics. Rawls’s distinction between a “political” and a “metaphysical” approach to one central part of ethical theory, namely the theory of justice, is interpreted as a formulation of the same basic idea at the root of both the principles approach and neo-casuistry, both discussed in the following chapter, namely that it is possible to reach an agreement concerning positive moral judgments even though the discussion is still open – and in Rawls’ view never will be close – on the basic criteria for judgment. -/- 30. Beauchamp and Childress and bioethics as applied ethics. The chapter presents the revolution of applied ethics while stressing its methodological novelty, exemplified primarily by Beauchamp and Childress principles approach and then by Jonsen and Toulmin’s new casuistry. -/- . (shrink)

The appeal to pity, orargumentum ad misericordiam, has traditionally been classified by the logic textbooks as an informal fallacy. The particular case studied in this article is a description of a series of events in 1990–91 during the occupation of Kuwait by Iraqi forces. A fifteen-year-old Kuwaiti girl named Nayirah had a pivotal effect on the U.S. decision to invade Kuwait by testifying to a senate committee (while crying) that Iraqi soldiers had pulled babies out of incubators in a (...) hospital in Kuwait, and left them to die. Subsequent investigations revealed no basis for this claim, and that it was part of a public relations campaign, financed mainly by Kuwaitis, to get support for the invasion. The normative question studied in this case is whether or not the argument in it can correctly be evaluated as a fallacious appeal to pity. Part of the general issue is what is meant by the key word ‘fallacious.’. (shrink)

The goal of this book is to recapture the diminished roles of affect, psychological needs, and the psychodynamic mechanisms that are crucial for understanding political behavior by explaining and extending the contributions of Harold D. Lasswell, the dominant figure in political psychology in the mid-twentieth-century. Although Lasswell was best known for applying psychodynamic theories to politics, this book also demonstrates how his framework accommodated for cognitive processes and social interactions ranging from communications to policy-making. The authors use Lasswell's (...) contributions and the debates over his ideas as a springboard for examining current policy, political, and leadership issues. _Revitalizing Political Psychology_ presents and extends four aspects of Lasswell's contributions to the field: the psychodynamic mechanisms drawn from psychoanalytic theory, the use of symbol associations to understand political propaganda, the analysis of "democratic character" for both the public and the elites, and the structure of belief systems. In so doing, the authors link personality and political communication theory to democratic practice. The authors also critique leadership studies using Lasswell's concerns over the risks to democratic accountability and the current preoccupation with strengthening the roles of charismatic and transformational leaders. Intended for researchers, practitioners, and students in the areas of political and historical psychology, political strategy, and political communication, the book's emphasis on psychodynamics also appeals to psychoanalysts and the material on leadership appeals to professionals in management and industrial/organizational psychology. (shrink)

Personality Psychology: Current Status and Prospects For the Future I want to consider the current status and future of the field of personality psychology, often basing my observations on my own research and theoretical interests. Let me begin by summarizing what I have to say in terms of three points of emphasis: First, the field of personality can be viewed in terms of three disciplines—trait, social cognitive, and psychodynamic—each associated with its own empirical procedures and observations. (...) class='Hi'>That is, each is associated with its own form of personality data but all represent relevant data. Second, there is a need in the field for a dynamic systems perspective, one that emphasizes the interplay among the parts of the personality system in the course of the person's ongoing transactions with the physical and interpersonal environment. Third, in the future personality psychologists increasingly will have to integrate findings from biopsychology and neuroscience into their theories and research questions. This raises the question of how they can create bridges across levels of analysis and avoid the problem of reductionism. In other words, there is the issue of how personality psychologists will address the mind-body problem. (shrink)

The computational view of mind rests on certain intuitions regarding the fundamental similarity between computation and cognition. We examine some of these intuitions and suggest that they derive from the fact that computers and human organisms are both physical systems whose behavior is correctly described as being governed by rules acting on symbolic representations. Some of the implications of this view are discussed. It is suggested that a fundamental hypothesis of this approach is that there is (...) a natural domain of human functioning that can be addressed exclusively in terms of a formal symbolic or algorithmic vocabulary or level of analysis. Much of the paper elaborates various conditions that need to be met if a literal view of mental activity as computation is to serve as the basis for explanatory theories. The coherence of such a view depends on there being a principled distinction between functions whose explanation requires that we posit internal representations and those that we can appropriately describe as merely instantiating causal physical or biological laws. In this paper the distinction is empirically grounded in a methodological criterion called the " cognitive impenetrability condition." Functions are said to be cognitively impenetrable if they cannot be influenced by such purely cognitive factors as goals, beliefs, inferences, tacit knowledge, and so on. Such a criterion makes it possible to empirically separate the fixed capacities of mind from the particular representations and algorithms used on specific occasions. In order for computational theories to avoid being ad hoc, they must deal effectively with the "degrees of freedom" problem by constraining the extent to which they can be arbitrarily adjusted post hoc to fit some particular set of observations. This in turn requires that the fixed architectural function and the algorithms be independently validated. It is argued that the architectural assumptions implicit in many contemporary models run afoul of the cognitive impenetrability condition, since the required fixed functions are demonstrably sensitive to tacit knowledge and goals. The paper concludes with some tactical suggestions for the development of computational cognitive theories. (shrink)

Intelligence analysts, like other professionals, form norms that define standards of tradecraft excellence. These norms, however, have evolved in an idiosyncratic manner that reflects the influence of prominent insiders who had keen psychological insights but little appreciation for how to translate those insights into testable hypotheses. The net result is that the prevailing tradecraft norms of best practice are only loosely grounded in the science of judgment and decision-making. The “common sense” of prestigious opinion leaders inside the (...) intelligence community has pre-empted systematic validity testing of the training techniques and judgment aids endorsed by those opinion leaders. Drawing on the scientific literature, we advance hypotheses about how current best practices could well be reducing rather than increasing the quality of analytic products. One set of hypotheses pertain to the failure of tradecraft training to recognize the most basic threat to accuracy: measurement error in the interpretation of the same data and in the communication of interpretations. Another set of hypotheses focuses on the insensitivity of tradecraft training to the risk that issuing broad-brush, one-directional warnings against bias (e.g., over-confidence) will be less likely to encourage self-critical, deliberative cognition than simple response-threshold shifting that yields the mirror-image bias (e.g., under-confidence). Given the magnitude of the consequences of better and worse intelligence analysis flowing to policy-makers, we see a compelling case for greater funding of efforts to test what actually works. (shrink)

In Sahan et al ’s article,1 they present the ethical challenges faced by clinical laboratory scientists in genetic medicine, including labour allocation and responsibility, interpretation and accuracy of results with new technologies, and the need for better standardisation and ethical consistency. At the same time, they also propose a potential solution to the aforementioned challenges: ethical preparedness(EP). Along with their vivid case discussions and insightful analysis, I would like to propose two more points that are worth further examination (...) and discussion to aid stakeholders in better comprehending the ethical issues that clinical laboratory scientists face in the practice of genetic medicine. The case 1 reported by Sahan et al raises concerns about who should be responsible for tracking families or individuals with genetic results, particularly in the absence of mainstream services to track future risks. However, this should not be a factor influencing the decision to inform gene carriers. If there is a clear division of responsibilities in current practice, clinical laboratory scientists can report detected gene carriers without psychological burden. However, the decision to report gene carriers should be based on who is being served when clinical laboratory scientists face genetic problems in clinical practice and who is being considered when …. (shrink)

To effectively improve the efficiency of international service design talent training and make it more in line with society's needs, we analyze the current status of international service design talent training and its professional training focus. Based on the above problems, from the perspective of cognitive psychology, artificial intelligence and human–computer interaction technology are used to construct the international service design talent training mode of the HCI intelligent service robot. This mode can be used to solve the existing (...) teaching problems by using novel means to ensure the quality of teaching. Finally, through the actual analysis of teaching cases, the effectiveness of the proposed talent training mode is verified. The HCI system is based on knowledge of cognitive psychology. According to the characteristics and functions of an educational robot, the robot is combined with traditional teaching activities, and the robot-assisted talent training mode is designed. Robot-assisted talent training is a feasible training method that can improve the efficiency of talent training. Students have confidence in their learning skills before the course, and the confidence is further strengthened after the end of the course. After the course, the students have a stronger sense of cooperation. This study can provide theoretical ideas for the research of international service talent training mode. (shrink)

Krueger & Funder's (K&F's) diagnosis of social psychology's obsession with bias is correct and accords with similar observations by self-categorization theorists. However, the analysis of causes is incomplete and suggestions for cures are flawed. The primary problem is not imbalance, but a failure to acknowledge that social reality has different forms, depending on one's social and political vantage point in relation to a specific social context.

In this article the results of a study of psychological readiness of pregnant women to parenthood are presented. Psychological readiness is defined as a structure consisting of three components: the cognitive, emotional, and behavioral, which is consistent with the single theory of psychological processes L. M. Vekkera. It was found that the main component that determines the high level of psychological readiness for motherhood is a cognitive component. The content of the cognitive component includes an (...) understanding of the child as a value. Some results of the research of value orientations of pregnant women in the structure of psychological readiness for parenthood. To identify the value system of pregnant women, the method of ‘Value Orientations‘ by M. Rokich was applied. The analysis of empirical data was performed using factor analysis and U criterion of Mann-Whitney. Respondents were distributed into two age groups: first group of 21-25 years, second group of 26-30 years. All women are nulliparous. The younger age group of pregnant women is characterized by values that are directed at the outside world. Emotional component dominates in the structure of psychological readiness for motherhood. Values of women in the second group are aimed at children. Cognitive and behavioral components dominate in the structure of their psychological readiness for motherhood. Knowledge of the structure of psychological readiness of women to parenthood will help to diagnose disorders of maternal behavior, to design methods of its correction and prevention. (shrink)

Mechanist philosophers have examined several strategies scientists use for discovering causal mechanisms in neuroscience. Findings about the anatomical organization of the brain play a central role in several such strategies. Little attention has been paid, however, to the use of network analysis and causal modeling techniques for mechanism discovery. In particular, mechanist philosophers have not explored whether and how these strategies incorporate information about the anatomical organization of the brain. This paper clarifies these issues in the light of the (...) distinction between structural, functional and effective connectivity. Specifically, we examine two quantitative strategies currently used for causal discovery from functional neuroimaging data: dynamic causal modeling and probabilistic graphical modeling. We show that dynamic causal modeling uses findings about the brain’s anatomical organization to improve the statistical estimation of parameters in an already specified causal model of the target brain mechanism. Probabilistic graphical modeling, in contrast, makes no appeal to the brain’s anatomical organization, but lays bare the conditions under which correlational data suffice to license reliable inferences about the causal organization of a target brain mechanism. The question of whether findings about the anatomical organization of the brain can and should constrain the inference of causal networks remains open, but we show how the tools supplied by graphical modeling methods help to address it. (shrink)

Social innovation has a great chance to overcome problems in complex environments. Individuals’ concern for environmental, social, and ethical issues has gradually grown, prompting the rise of new types of consumers, who shift their environmental concerns into action. Social entrepreneurship participants mostly act as beneficiaries and initiators in the process of social innovation. Social exchange theory explains the linkage between individual psychological factors and personal social cognitive perceptions that inspire social innovation intention. The current research framework is (...) constructed to inspect the individual mental process of psychological motivation associated with social innovation intention. The purpose is to understand the relationships between the psychological level of moral idealism, ecological concern, and prior experience on cognitive perceptions of social worth; subsequently, social worth, prosocial motivation, perspective-taking, and positive feelings are examined to discover their influence on social innovation behavioral intention. The transmitting role of social worth exercises a transformative function between participants’ psychological motivation, social cognition, and social innovation intention. The research is conducted using partial least squares analysis software. The research results reinforce our understanding of theories of individual psychological motivations on social innovation. The findings also offer some suggestions for sustainability education to social enterprise practitioners with respect to recruiting young people and continuing to generate new ideas. (shrink)

Current technology and surveillance practices make behaviors traceable to persons in unprecedented ways. This causes a loss of anonymity and of many privacy measures relied on in the past. These de facto privacy losses are by many seen as problematic for individual psychology, intimate relations and democratic practices such as free speech and free assembly. I share most of these concerns but propose that an even more fundamental problem might be that our very ability to act as (...) autonomous and purposive agents relies on some degree of privacy, perhaps particularly as we act in public and semi-public spaces. I suggest that basic issues concerning action choices have been left largely unexplored, due to a series of problematic theoretical assumptions at the heart of privacy debates. One such assumption has to do with the influential conceptualization of privacy as pertaining to personal intimate facts belonging to a private sphere as opposed to a public sphere of public facts. As Helen Nissenbaum has pointed out, the notion of privacy in public sounds almost like an oxymoron given this traditional private-public dichotomy. I discuss her important attempt to defend privacy in public through her concept of ‘contextual integrity.’ Context is crucial, but Nissenbaum’s descriptive notion of existing norms seems to fall short of a solution. I here agree with Joel Reidenberg’s recent worries regarding any approach that relies on ‘reasonable expectations’ . The problem is that in many current contexts we have no such expectations. Our contexts have already lost their integrity, so to speak. By way of a functional and more biologically inspired account, I analyze the relational and contextual dynamics of both privacy needs and harms. Through an understanding of action choice as situated and options and capabilities as relational, a more consequence-oriented notion of privacy begins to appear. I suggest that privacy needs, harms and protections are relational. Privacy might have less to do with seclusion and absolute transactional control than hitherto thought. It might instead hinge on capacities to limit the social consequences of our actions through knowing and shaping our perceptible agency and social contexts of action. To act with intent we generally need the ability to conceal during exposure. If this analysis is correct then relational privacy is an important condition for autonomic purposive and responsible agency—particularly in public space. Overall, this chapter offers a first stab at a reconceptualization of our privacy needs as relational to contexts of action. In terms of ‘rights to privacy’ this means that we should expand our view from the regulation and protection of the information of individuals to questions of the kind of contexts we are creating. I am here particularly interested in what I call ‘unbounded contexts’, i.e. cases of context collapses, hidden audiences and even unknowable future agents. (shrink)

Intensionality (or opacity) is a core property of mental representations and sometimes understanding opacity is claimed to be a part of children's theory of mind (evidenced with the false belief task). Children, however, pass the false belief task and the intensionality tasks at different ages (typically 4 vs. 5;1-6;11 years). According to two dominant interpretations, the two tests either require different conceptual resources or vary only in their executive or linguistic load. In two experiments, involving 120 children aged 3-6 (Experiment (...) 1) and 75 children aged 4-6 (Experiment 2), we tested two variants of the executive load hypothesis: The differential linguistic complexity of the two tests, and the dual-name problem of the intensionality task. The former was addressed by standardizing and minimizing the linguistic demands of both tasks (contrasted with the typical narrative intensionality task), and the latter by introducing the dual-name problem into the false belief task as well, so that it was present in both tasks. We found that (1) two structurally different intensionality tasks shared more variance with each other than with the structurally similar false belief task, and that (2) introducing a dual label problem into the false belief task did not reduce the developmental gap. Our results speak against interpreting the difference between the time children pass the two tests entirely in terms of performative issues, and support the conceptual enrichment hypothesis. We discuss the theoretical relevance of these results, suggesting that they are best explained by fine-grained increments within the concept of belief, rather than a radical conceptual change. We conclude that understanding opacity of minds – which emerges between age 5 and 6 – is an important step towards a more advanced form of ToM. (shrink)

This is the first of four online Companions to Velmans, M. (ed.) (2018) Consciousness (Critical Concepts in Psychology), a 4-volume collection of Major Works on Consciousness commissioned by Routledge, London. Each of the Companions presents a pre-publication version of the introduction to one of the Volumes and, for Volume 1, it also sets the stage for the entire, printed collection. As the collection forms part of a Critical Concepts in Psychology series, this selection of major works focuses mainly on works (...) that have a direct psychological relevance. From the mid 19th Century onwards, psychology began to separate itself from philosophy, and the development of psychological thought about consciousness links intimately to the development of psychology itself. In order to trace this development, the four volumes of this collection follow a rough, historical sequence. Volume 1 deals with The Origins of Psychology and the Study of Consciousness. Volumes 2 and 3 deal with contemporary Cognitive and Neuropsychological Approaches to the Study of Consciousness. And Volume 4 focuses mainly on New Directions: Psychogenesis, Transformations of Consciousness and Non-reductive, Integrative Theories, which deal with issues likely to expand current, mainstream thought in potentially novel, and, sometimes, challenging directions. -/- The printed, 4-Volume collection presents 89 major readings (or salient extracts from major readings) drawn from the entire field of Consciousness Studies, along with these introductions and an extensive index. It also introduces 5 additional readings that were selected for inclusion, but could not be reprinted for the reason that reprint permissions were prohibitively expensive. Although these online Companions cannot substitute for the 2000 page hard copy, they do provide a wealth of additional resources in the form of online links to supplementary readings (marked in pink) and to the readings themselves (marked in blue). In many cases the online sources are freely available or available through institutional subscriptions. Links are also provided for some of the readings that require access to complex colour plates, thereby making the four Companions complementary to the collection itself. -/- This Companion to Volume 1 focuses on the selection criteria for the collection, the problems presented by consciousness and how to organize these into groups, the ancient history of thought about consciousness, mind and soul, the emergence of psychology as the empirical study of consciousness and mind, the emergence of behaviorism, cognitive psychology and the re-emergence of the study of mind, initial ideas about the role of consciousness in human information processing, the strengths of functionalist accounts of mind, the weaknesses of functionalist accounts of consciousness, competing psychological theories about the nature and function of consciousness, interdisciplinary influences, and the formation of Consciousness Studies. (shrink)

Several studies highlight the importance of the order of different instructional methods when designing learning environments. Correct but also erroneous worked examples are frequently used methods to foster students’ learning performance, especially in problem-solving. However, so far no study examined how the order of these example types affects learning. While the expertise reversal effect would suggest presenting correct examples first, the productive failure approach hypothesizes the reversed order to be learning-facilitating. In addition, congruency of subsequent exemplified problems was (...) tested as a moderator of the effect of order on learning. For example, with arithmetic tasks, congruent problems target exactly the same calculation while incongruent problems refer to different calculations. Following cascade theory, a model of cognitive skill acquisition, presenting correct examples first should be more effective when the subsequent exemplified problems are different. To test the hypotheses, 83 university students were assigned to one of the four conditions in a 2 × 2 between-subject design. Learners navigated through a slideshow on the topic of Vedic mathematics consisting of explicit instruction, worked examples differing in terms of the experimental condition, and transfer problems. Although no main or interaction effects were found regarding students’ learning performance, mediational analysis offered support for the expertise reversal effect, as it indicated that there is a significant indirect effect of order via mental load on learning. Presenting correct examples first and erroneous examples second resulted in a lower mental load, which in turn was associated with better learning performance. In contrast, presenting erroneous examples first and correct examples second resulted in a more accurate self-assessment of learning performance. These findings offer first insights into the question of how the presentation order of different example types impacts learning and provide practical recommendations for the design of educational media. Results are discussed in light of the ongoing debate regarding the question if less guided instructional methods should precede or succeed more guided methods. (shrink)

In a pluralistic society, consensus in spirituality must rest on a common human basis. The relevant social sciences as currently conceived cannot provide one. Bernard Lonergan's analysis of the human spirit – or intentional consciousness – elaborates the overlooked element in a psychological account of the human mind and, thus, grounds a psychology of spirituality as the natural expression of ongoing human integration, an account that is fully open to and, indeed, begs for theological elaboration. Initially unpacking the (...) complexities of this matter and sketching a Lonerganian response, this paper focuses on the key complexity – the misidentification of the spiritual with the divine and the pervasive insistence, inherited from a pre-scientific age and perpetuated by Western piety, that first and foremost spirituality entails an explicit relationship with God. Treatment of a specifically Lonerganian topic – the suggestion that, because of the transformation effected by sanctifying grace in the human soul, consciousness includes a supposed fifth level characterized by the love of God – occasions an in-depth argument for the practical adequacy of a psychological treatment of spirituality apart from theological considerations. The ultimate goal of this argument is to establish, within a coherent interdisciplinary framework, an explanatory and normative treatment of spiritual issues, a science of spirituality. (shrink)

_History of Psychology: A Cultural Perspective_ easily distinguishes itself from other texts in a number of ways. First, it examines the field within the rich intellectual and cultural context of everyday life, cross-cultural influences, and contributions from literature, art, and other disciplines. Second, it is a history of ideas, concepts, and questions, instead of dates, events, or great minds. Third, the book explores the history of applied, developmental, clinical, and cognitive psychology as well as experimental psychology. Conveyed in a (...) lively writing style, this text tells a gripping story that continues to the present day. Its current perspective allows students to connect the history of the field to the work being published in current journals. O’Boyle writes in the “historical present”, giving readers a sense of immediacy and aliveness as they journey through history. Her account uses imaginative new features, including “The Times”, which gives readers a feel for what everyday life was like during the age discussed in the chapter. Descriptions of ordinary life, as well as information about important issues influencing their lives such as wars, social movements, famines, and plagues, pique students' interest. "Stop and Think" questions, scattered throughout, enhance retention and encourage critical thinking. An ideal text for a history of psychology or history and systems of psychology course, this creative new book will also appeal to those with a general interest in the field. The Instructor’s Resource CD, written by the text author, includes class activities and demonstrations, suggestions for small group and class discussions, a list of films and videos related to the material in each chapter, and a test bank with objective and essay questions. (shrink)

The role of the arts has become crucial to understanding the origins of “modern human behavior,” but continues to be highly controversial as it is not always clear why the arts evolved and persisted. This issue is often addressed by appealing to adaptive biological explanations. However, we will argue that the arts have evolved culturally rather than biologically, exploiting biological adaptations rather than extending them. In order to support this line of inquiry, evidence from a number of (...) disciplines will be presented showing how the relationship between the arts, evolution, and adaptation can be better understood by regarding cultural transmission as an important second inheritance system. This will allow an alternative proposal to be formulated as to the proper place of the arts in human evolution. However, in order for the role of the arts to be fully addressed, the relationship of culture to genes and adaptation will be explored. Based on an assessment of the cognitive, biological, and cultural aspects of the arts, and their close relationship with ritual and associated activities, we will conclude with the null hypothesis that the arts evolved as a necessary but nonfunctional concomitant of other traits that cannot currently be refuted. (shrink)

Excellent performance in sport involves specialized and refined skills within very narrow applications. Choking throws a wrench in the works of finely tuned performances. Functionally, and reduced to its simplest expression, choking is severe underperformance when engaging already mastered skills. Choking is a complex phenomenon with many intersecting facets: its dysfunctions result from the multifaceted interaction of cognitive and psychological processes, neurophysiological mechanisms, and phenomenological dynamics. This article develops a phenomenological model that, complementing empirical and theoretical research, helps (...) understand and redress choking. It aims at describing the experience of choking as experience, and to discuss strategies to palliate or prevent its onset at the pragmatic level at which athletes engage the phenomenon experientially. An overview of current empirical research and theoretical models highlights key ideas and points out contentious issues. The model describes the common structure of the choking experience. It identifies four core constitutive elements: A) disruptive proprioceptive and kinesthetic dynamics, B) a malfunctioning background or Jamesian fringe of consciousness, C) dislocated time dynamics, and D) emotional disturbances. The novelty of the remedy is that it is designed to cross disciplinary boundaries between phenomenology, historiography, and hermeneutics, and moreover connects theory to praxis as it looks at Japanese dō, practices of self-cultivation. It focuses on actual do-or-die situations, not putative ones such as important business deals or competing for a medal. To this effect, it examines medieval Japanese swordsmanship and training manuals and also engages risk sports, where death is indeed a real possibility. The manuals, which arise in the context of choke-inducing life or death duels, and risk sports, afford keen phenomenological observations and practical advice that prove invaluable for today’s sports world and beyond. (shrink)

The Internet is an important focus of attention for those concerned with issues of extended cognition. In particular, the application of active externalist theorizing to the Internet gives rise to the notion of Internet-extended cognition: the idea that the Internet can form part of an integrated nexus of material elements that serves as the realization base for human mental states and processes. The current review attempts to survey a range of issues and controversies that arise in (...) respect of the notion of Internet-extended cognition. These include the issue of whether the Internet, as a technological system, is able to support real-world cases of cognitive extension. It also includes issues concerning the cognitive and epistemic impacts of the Internet. Finally, the review highlights a range of issues and concerns that have not been the focus of previous philosophical attention. These include issues of ‘network-extended cognitive bloat’, ‘conjoined minds’, and an entirely new form of cognitive extension that goes under the heading of ‘human-extended machine cognition’. Together, these issues serve to highlight the value and importance of Internet-extended cognition to contemporary philosophical debates about the extended mind. In particular, the notion of Internet-extended cognition has the potential to highlight points of philosophical progress that are not easily revealed by the kind of technologically low-grade cases that tend to animate the majority of philosophical discussions in this area. (shrink)

The stage of the formation and establishment of a market economy in Georgia raises the necessity for economic science to solve fundamentally different problems concerning the improvement of the investment environment and investment climate in national economy. After the collapse of the former Soviet Union, the replacement with new relationships has been quite difficult and painful in which foreign investments should play a crucial role. Issues to be discussed include the questions that explore some of the categories and the (...) constraints of the investment climate. All this leads to the relevance of the article and, therefore, determines the purpose of the article. The research process uses general dialectical methods of socio-economic research as well as modern methods of research of economic theory. The scientific aim of the research is to highlight the current issues of the investment environment and investment climate in economy, to study the transformation processes taking place in Georgia during the last two decades, to conduct analysis using proper methods, to show the current social and political as well as other important processes, to generalize them and to form proper opinions. Findings based on research suggest that it is possible to speed up the process of economic development of Georgia. However, the situation will remain difficult in the region and the factors causing the recession _ instability in oil prices and the weakening of the national currency against the US dollar will still be present. In conclusion, the opinion can be formed that a stable and predictable legislative process is important for the investment environment. Therefore, all the parties that may undergo the changes should be informed and involved in every project planned by the government; At present, it becomes necessary to further extend the deregulation policy, which should include the development of financial and investment sectors and support of the establishment of appropriate infrastructure, promotion of the further development of microfinance institutions, investment companies and funds, designing the system of investment insurance and stimulation, elimination of unnecessary bureaucracy and artificial barriers, etc. (shrink)

Excellent performance in sport involves specialized and refined skills within very narrow applications. Choking throws a wrench in the works of finely tuned performances. Functionally, and reduced to its simplest expression, choking is severe underperformance when engaging already mastered skills. Choking is a complex phenomenon with many intersecting facets: its dysfunctions result from the multifaceted interaction of cognitive and psychological processes, neurophysiological mechanisms, and phenomenological dynamics. This article develops a phenomenological model that, complementing empirical and theoretical research, helps (...) understand and redress choking. It aims at describing the experience of choking as experience, and to discuss strategies to palliate or prevent its onset at the pragmatic level at which athletes engage the phenomenon experientially. An overview of current empirical research and theoretical models highlights key ideas and points out contentious issues. The model describes the common structure of the choking experience. It identifies four core constitutive elements: A) disruptive proprioceptive and kinesthetic dynamics, B) a malfunctioning background or Jamesian fringe of consciousness, C) dislocated time dynamics, and D) emotional disturbances. The novelty of the remedy is that it is designed to cross disciplinary boundaries between phenomenology, historiography, and hermeneutics, and moreover connects theory to praxis as it looks at Japanese dō, practices of self-cultivation. It focuses on actual do-or-die situations, not putative ones such as important business deals or competing for a medal. To this effect, it examines medieval Japanese swordsmanship and training manuals and also engages risk sports, where death is indeed a real possibility. The manuals, which arise in the context of choke-inducing life or death duels, and risk sports, afford keen phenomenological observations and practical advice that prove invaluable for today’s sports world and beyond. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Cognitive Error and Contemplative Practices:The Cultivation of Discernment in Mind and HeartWesley J. WildmanBrains are amazing organs in all creatures with central nervous systems and especially in human beings. But they are not perfect. Without forgetting the larger success story of cognitive evolution, I want to explore the way that cognitive biases sometimes produce errors in both religious and secular social settings and how such (...) errors can be diagnosed and corrected when they occur. This will involve noticing that error diagnosis and correction is a process that certain social groups have a vested interest in resisting or neglecting, in some respects, while the very same social groups may furnish resources that support the detection of cognitive errors, in other respects.This presents a moral quandary for both secular and religious groups. Should we educate children to be fully aware of their cognitive vulnerability to advertising, thereby learning how to resist and eventually become immune to one of the fundamental power sources of modern market economies? Should religious groups explain to young people their cognitive tendencies to posit the action of supernatural beings whether or not any such action exists, even though this may disrupt the power of religious groups to forge bracing social togetherness that supports psychologically useful coping skills? While I do not seek to answer such complex moral questions in this paper, I do argue that knowledge of cognitive biases and the resulting tendencies to cognitive error, self-defeating behaviors, and self-deception should be made available to those individuals and groups who are interested in promoting a high degree of critical self-awareness in the analysis of beliefs and behaviors in both secular and religious contexts.The term "error" is a potentially problematic one in that it misleadingly suggests that there might be a uniquely correct way in which cognition should work. I do not wish to suggest such a binary opposition. After all, biases exist in the human cognitive system either because they have been selected in the evolutionary process for their survival benefits or because they are side effects of other traits selected for their usefulness. My concern is with the wondrous human discovery that we can analyze [End Page 61] our behaviors and beliefs with such precision that we can sometimes detect when our cognitive biases produce mistaken beliefs and self-defeating behaviors. This forms the basis for my contention that cognition can often work better than it does—more accurately, less self-destructively—when tendencies to cognitive error are diagnosed, corrected, and perhaps even systematically resisted.The profound irony here is that the very same social groups (secular and religious) with an obvious vested interest in resisting such enlightenment in some respects can also promote processes of discernment and insight in other respects. Existing literature in the cognitive psychology of religion rarely bothers with such subtleties. It is common to assume that simply to notice the operation of cognitive biases in religion—say, in supporting belief in supernatural entities who providentially interact in human affairs, or in establishing and reinforcing people's willingness to defer to certain kinds of religious authority—is at the same time to establish the presence of rampant cognitive error, massive resistance to diagnosing and correcting it, and thus the infliction of pernicious cruelties on young children who have no way of escaping the resulting irrational indoctrination.This moral reflex to condemn religious groups because of their characteristic reluctance to acknowledge the role of cognitive biases in their beliefs and practices is understandable given the irrationality, ignorance, or denial that such reluctance suggests. I frankly acknowledge that I share this moral concern. But the actual complexities of religious practice demonstrate that the situation demands a subtler evaluation. Resistance to awareness of cognitive biases exists both inside and outside religious groups; economic and political practices in all eras and of all types have every bit as much to gain from neglecting to enlighten people about their cognitive operations as religious groups do—just consider the techniques employed in commercial advertising and political campaigns. Moreover, religious groups also promote methods of discernment and self-awareness that have historically been, and continue to be, the dominant method by which... (shrink)

This volume publishes the papers which were offered and discussed by a group of philosophers and psychologists during a conference "designed to explore the interrelations between philosophical analyses of the family of concepts relating to the self... and empirical studies in psychology of the development and manifestations of self-control, self-knowledge, and the like," held in Chicago in 1975. The late editor arranged the papers "in terms of four topics" indicating the major themes they address. After his introduction, "Conceptual Issues in (...) the Psychology of the Self", written after the conference and intended as an harmonization of opposing views expressed in the discussions, he presents three papers concerned with psychological and philosophical aspects of "Self-Control and the Concept of Agency." In "Self-Control and the Self," Walter and Harriet N. Mischel start with "an overview of some of the main types of self-control that psychologists have researched". Such psychological studies reveal the human being as "an active, self-aware problem-solver, capable of changing himself and achieving substantial self-control through the application of rational principles to a much greater degree than has usually been supposed in psychology". William P. Alston intends to determine in what ways the self has to be taken into account in the psychology of motivation in "Self-Intervention and the Structure of Motivation". That "there is an agent that does the integrating... and so on," is to be recognized as a fact. The understanding of this self-intervention, however, demands the admission of at least two motivational systems of higher-level-wants and of lower-level-wants, differing in structure and in the mode of acquisition. Charles Taylor explores "what is involved in the notion of self, of a responsible human agent" in his paper, "What is Human Agency". A person is found to be essentially characterized by the capacity for reflective self-evaluation. "Self-Knowledge" is discussed in the following two articles. Kenneth J. Gergen defends "The Social Construction of Self-Knowledge" in line with ideas of George Herbert Mead. Self-knowledge is "primarily a socially mediated and essentially arbitrary construction of experience". In its case "there is virtually nothing to know". This socio-cognitive conception of the self is emphatically rejected by David W. Hamlyn in his "Self-Knowledge". Knowledge about oneself as studied in psychology and sociology is essentially different from self-knowledge in the full sense, "connected with some kind of commitment to oneself". Different scientific views of certain aspects of human existence are presented in "Self-Development and Its Failures". Freud’s conception of the human person finds a realistic correction in the theoretical and practical work of contemporary psychoanalysts insisting upon the need of the concept of a "cohesive self," as described in Ernest S. Wolf’s "'Irrationality’ in a Psychoanalytic Psychology of the Self". This need is denied in behavioristic psychology, as Willard F. Day, Jr. shows in "On the Behavioral Analysis of Self-Deception and Self-Development". "To a behaviorist, there is no such thing" as the self. Consequently, there cannot be a genuine self-development as distinguished from a progress toward creating a desirable environment. Self-deception means fighting the environment. "A Critique of the Behavioral Paradigm and an Alternative Conceptualization" is offered by Paul F. Secord in an analysis of "Making Oneself Behave". Meaning and deficiencies of the understanding of the self in sociological social psychology are outlined by George J. McCall in "The Social Looking-Glass: A Sociological Perspective on Self-Development". The self is seen as essentially a social self or looking-glass self. Problems with regard to an explanation of the personal choice of behavior of a determined social role, however, seem to demand impulses as well as institutions as a locus of self-appraisal. "The Meaning of ’self’ and the Multiplicity of Selves" is the title of the last section of the book. Various uses of the term ’self’ are distinguished by Stephen E. Toulmin in "Self-Knowledge of the Self". The author is primarily concerned with establishing the relations of even the sophisticated psychological and psychiatric uses of the term to the everyday experience and language of reflective conduct. Rom Harré finally hopes to interpret "the syntax of much of the talk of ‘I’ and ‘me', ‘thou’ and ‘we'... as monodramatic performances" in "The Self in Monodrama". (shrink)

The current medical approach to erectile dysfunction (ED) consists of physiological, psychological and social components. This paper proposes an additional framework for thinking about ED based on phenomenology, by focusing on the theory of sexual projection. This framework will be complementary to the current medical approach to ED. Our phenomenological analysis of ED provides philosophical depth and illuminates overlooked aspects in the study of ED. Mainly by appealing to Merleau-Ponty’s Phenomenology of Perception, we suggest considering an (...) additional etiology of ED in terms of a weakening of a function of sexual projection. We argue that sexual projection can be problematized through cognitive interferences, changes in the ‘intentional arc’, and modifications in the subject’s ‘body schema’. Our approach further highlights the importance of considering the ‘existential situation’ of patients with ED. We close by reflecting briefly on some of the implications of this phenomenological framework for diagnosis and treatment of ED. (shrink)

In psychological research, ressentiment is alluded to as a negative emotional response directed at social groups that are mostly marked as ‘inferior others’. However, conceptual work on this notion is sorely missing. In our conceptual proposal, we use the notion of ‘moral emotions’ as a starting point: typically referred to as “other-condemning” moral emotions (Haidt), psychologists have loosely conceptualised anger, contempt and disgust as a set of negative emotions that have distinct elicitors and involve affective responses to sanction (...) moral misconduct of ‘others’. Though this conglomerate of different other-condemning emotions might describe emotions of ressentiment, we argue that the phenomenon itself is a more complex sentiment. Therefore, we apply Withy’s concept of ‘disclosive posture’ to account for the different psychological processes underlying ressentiment. Disclosing refers to a specific openness to the world, which in the case of ressentiment implies a specific awareness of and sensibility for instances of inequality, grudge, or disfavour. Ressentiment thus becomes a perceptual tool in morally relevant everyday situations. The term ‘posture’ refers to a habitualised, embodied comportment or action tendency that leads to the adoption of a negative attitude and stance towards others. Drawing on Withy, we discuss ressentiment’s similarities (and differences) to the closely related concept of hatred (Szanto, Vendrell Ferran) to embed the analysis of ressentiment in a broader social framework. (shrink)

Halpern and Hitchcock appealed to the normality of witness worlds to solve the problem of isomorphism in the Halpern-Pearl definition of actual causality. This paper first proposes a new isomorphism counterexample, called “bogus permission,” to show that their approach is unsuccessful. Then, to solve the problem of isomorphism, I propose a new improvement over the Halpern-Pearl definition by introducing default worlds. Finally, I demonstrate that my new definition can resolve more potential counterexamples than similar approaches in the (...) class='Hi'>current literature, including the Lewisian causal dependence, Menziesian causal dependence, and modified version of the Halpern-Pearl definition. Some other advantages of my definition are also discussed. (shrink)

Simona Giordano investigates the moral concerns raised by current clinical options available for transgender and gender diverse children and adolescents. From the time young children express gender incongruent preferences and attitudes, up to the time in which older adolescents might apply for medical or surgical treatment, moral questions are likely to be asked: should children be enabled to express themselves freely inside and outside the domestic environment? What are the implications of the choices that parents might make early (...) on? How should clinicians respond to distress around sexual anatomy? Is it ethical to suspend pubertal development? What level of evidence should we seek for medications to be used in paediatric care? What are the risks and benefits of various forms of hormonal treatment? Is it ethical to defer surgical interventions till adulthood? Giordano provides a detailed ethical analysis of these and many other questions that are likely to arise at various stages of a person's life and proposes a moral formula to answer these questions, as well as others, that are likely to arise in a fast-changing landscape. Children and Gender combines a detailed ethical analysis with an accurate clinical description of gender development and available clinical pathways. (shrink)

Originally published in 1970. This work evaluates the appeal to the sensually given which played an important role in epistemological discussions during the early 20 th Century. While many contemporary philosophers regarded this appeal as a mistake, there were still some who defended the notion of the given and even made it the foundation of their views regarding perception. The author here points to several different views concerning the nature of the sensually given and argues that the issue (...) between them is not empirical, as is naturally suggested by what he calls ‘the Naïve View’ of the dispute, but rather metaphysical, involving different theories regarding the relationship between Thought and Reality. This leads on to a discussion of the different views presently held regarding the task of the epistemologist, and to a new suggestion with regard to the relationship between common sense and the rival ontologies suggested by scientists and philosophers. In the course of the argument a variety of different topics are discussed such as the correspondence and coherence theories of truth, the differences between scientific and philosophical theories, and the relevance of scientific treatments of the subject of perception to the treatment of this topic by philosophers. (shrink)

A recent issue of Time magazine (March 29, 1999) was devoted to the twenty greatest "thinkers" of the twentieth century -- scientists, inventors, and engineers. There is one interesting omission: there are no cognitive psychologists or cognitive scientists. (Cognitive science is an amalgam of cognitive, neuro, and developmental psychology, artificial intelligence, philosophy, linguistics, biology, and anthropology.) Freud is there, to be sure. But, while he was very influential, it is not even clear that he (...) was a scientist, let alone a cognitive scientist. There are those who regard Freud as somewhere between incompetent and a charlatan (see Glymour, 1988). In any case, though Freud's positive proposal for the mind's architecture -- namely, that it contains the unconscious -- seems correct as far as it goes, it does appear that all the details are wrong. For example: (1) there is a lot more to the mind than the mere unconscious; (2) it is doubtful that there is an id, ego, and superego; (3) most dreams may very likely be meaningless; and (4) human motivation, even unconscious motivation, is about a lot more than sex. In the end, because he was most interested in certain kinds of human mental malfunctioning, Freud is probably best thought of as a physician, a proponent and early explorer of human mental health; he was not an experimental cognitive psychologist. (shrink)

The emergence of cognitive science as a multi-disciplinary investigation into the nature of mind has historically revolved around the core assumption that the central ‘cognitive’ aspects of mind are computational in character. Although there is some disagreement and philosophical speculation concerning the precise formulation of this ‘core assumption’ it is generally agreed that computationalism in some form lies at the heart of cognitive science as it is currently conceived. Von Eckardt’s recent work on this topic (...) is useful in enabling us to get a sense of the scope of the computational assumption. She makes clear that there are two rather different ways in which we could understand cognitive science’s commitment to computationalism and hence two ways to understand the claim that the ‘mind is a computer’, by appeal to either (1) A mathematical theory of computability or (2) A theory of data-processing or informationprocessing. Importantly, she also argues that although there are many aspects of claim that the ‘mind is a computer’ that can be nicely captured by Boyd’s account of the way scientific metaphors are employed, not to direct attention to the hitherto unnoticed, but to encourage investigation of the unknown. Nonetheless, cognitive scientists are not making the claim that the ‘mind is a computer’ in a metaphorical sense. If Von Eckhardt is correct, when cognitive scientists assume the ‘mind is a computer’ and give a sense to the notion of the computer in the sense of (2) above, they are making a literal claim about the nature of mind (Von Eckardt, 1993, p. 116). And as she points out that if one reads (2) in a theoretically committed way then there is no a priori reason to exclude the organic brain from the list of entities that might fall under the description of being a ‘computer’. Important, we can truly describe it as a data-processing (or information-processing) device. What is useful about Von Eckardt’s general analysis of computationalism’s core assumption is that it provides a clear angle from which to view the flaws of computationalism. This paper defends the claim that if there is an account of information adequate to capture those aspects of mind that we regard as essential to mentality it is one that requires us to surrender the idea that the mind is a computer.. (shrink)

The current status of Beilock and Carr's "execution focus" theory of choking under pressure in performance of a sensorimotor skill is reviewed and assessed, mainly from the perspective of cognitive psychology, and put into the context of a wider range of issues, attempting to take philosophical analysis into account. These issues include other kinds of skills, pre-performance practice, post-performance evaluation and repair, and integrating new and creative achievements into repertoires of heavily practiced routines. The focus is on (...) variation in the demand for reflection versus automaticity across the full gamut of learning and experience, not just game-time performance. Though automaticity remains important and there are many circumstances in which being "in the zone" is good whereas “execution focus” can do harm, it appears that reflective action deserves just as much a place at the performance table as does unreflective action. (shrink)

The current status of Beilock and Carr's "execution focus" theory of choking under pressure in performance of a sensorimotor skill is reviewed and assessed, mainly from the perspective of cognitive psychology, and put into the context of a wider range of issues, attempting to take philosophical analysis into account. These issues include other kinds of skills, pre-performance practice, post-performance evaluation and repair, and integrating new and creative achievements into repertoires of heavily practiced routines. The focus is on (...) variation in the demand for reflection versus automaticity across the full gamut of learning and experience, not just game-time performance. Though automaticity remains important and there are many circumstances in which being "in the zone" is good whereas “execution focus” can do harm, it appears that reflective action deserves just as much a place at the performance table as does unreflective action. (shrink)

A persistent challenge for nominally behavioral viewpoints in philosophical psychology is how to make sense of psychological terms that appeal to the mental. Two such viewpoints, logical behaviorism and conceptual analysis, hold that psychological terms appealing to the mental must be taken to mean (i.e., refer to) something that is publicly observable, such as underlying physiological states, publicly observable behavior, or dispositions to engage in publicly observable behavior, rather than mental events per se. However, they (...) do so for slightly different reasons. A third viewpoint, behavior analysis, agrees that (a) some terms are functionally related to (i.e., occasioned by) the link between publicly observable behavior and publicly observable features of the environment, (b) some terms are dispositional, and (c) a purely private language could not arise. However, behavior analysis also recognizes that some psychological terms relate to private behavioral events, such as occur when speakers report internal sensations or engage in covert behavior. (shrink)

In the prospectus for his later work pronounced in 1952, Merleau-Ponty announced that his move beyond the phenomenological to the ontological level of analysis is motivated by issues of sociality, notably communication with others.' I propose to interrogate this priority attributed by the author to this interpersonal bond in his reflections on corporeality in general, marking a departure from The Structure of Behavior and The Phenomenology of Perception, which privileged the starting point of consciousness and the body proper. (...) My interest lies particularly in exposing the psychological sources of Merleau-Ponty's thinking about the primacy of sociality. Referring to his lectures on Child Psychology and Pedagogy, which he delivered as Professor at the Sorbonne in Paris in 1949-52,2 I will develop the contention that the developmental psychology of child sociality significantly informed his understanding of relations between self and other laid out in the later texts, and henceforth informed also his conception of the flesh. Specifically, the psychological hypotheses about the anonymous and fusional form initially taken by human sociality appears to play a determining role in his conception of interpersonal life formulated on the ontological plane. I will then point to the internal tensions involved in the theory of sociality based on the thesis of anonymity and disclose an alternative theoretical account, which has the merit of preserving the advantages of the anonymity thesis while avoiding its drawbacks; it also facilitates continued dialogue between Merleau-Ponty's philosophy and recent developmental psychology. (shrink)

Although episodic memory is a widely studied form of memory both in philosophy and psychology, it still raises many burning questions regarding its definition and even its acceptance. Over the last two decades, cross-disciplinary discussions between these two fields have increased as they tackle shared concerns, such as the phenomenology of recollection, and therefore allow for fruitful interaction. This editorial introduction aims to provide a comprehensive and up-to-date presentation of the main existing conceptions and issues on the topic. After delineating (...) Tulving’s chief theoretical import and multifaceted legacy, it goes on to chart the different attempts to capture the episodicity feature of memory according to three categories: a first approach aims to show the cognitive abilities required for a subject to episodically remember; the second defines episodicity as a stage-specific feature; the last explains episodicity in terms of the epistemological properties of episodic memory. This state of the art thereby sets the stage for the contributions of the present volume, which will be introduced in conclusion. (shrink)

Over the last decade or so, several researchers have considered the predictive processing framework (PPF) to be a useful perspective from which to shed some much-needed light on the mechanisms behind psychosis. Most approaches to psychosis within PPF come down to the idea of the “atypical” brain generating inaccurate hypotheses that the “typical” brain does not generate, either due to a systematic top-down processing bias or more general precision weighting breakdown. Strong at explaining common individual symptoms of psychosis, such (...) approaches face some issues when we look at a more general clinical picture. In this paper, we propose an update on the current accounts of psychosis based on the realization that a neurotypical brain constantly generates non-actual, de-coupled, counterfactual hypotheses as part of healthy cognition. We suggest that what is going on in psychosis, at least in some cases, is not so much a generation of erroneous hypotheses, but rather an inability to correctly use the counterfactual ones. This updated view casts “accurate” cognition as more fragile and delicate, but also closes the gap between psychosis and typical cognition. (shrink)

This paper addresses the recent rise of the use of alternative medicine in Western countries. It offers a novel explanation of that phenomenon in terms of cognitive and economic factors related to the free-market and patient-centric approach to medicine that is currently in place in those countries, in contrast to some alternative explanations of this phenomenon. Moreover, the paper addresses this troubling trend in terms of the serious harms associated with the use of alternative medical modalities. The (...) explanatory theory defended here is then predicated on the idea that an extreme patient-centric model of medical practice that treats largely ignorant patients as consumers of medical products and services endowed with an essentially unrestricted power of freedom to choose treatments predictably leads serious and avoidable harms. Some important moral and epistemological consequences of this model are then articulated and corrective measures are suggested. (shrink)

Psychologists are directed by ethical guidelines in most areas of their practice. However, there are very few guidelines for conducting data analysis in research. The aim of this article is to address the need for more extensive ethical guidelines for researchers who are post–data collection and beginning their data analyses. Improper data analysis is an ethical issue because it can result in publishing false or misleading conclusions. This article includes a review of ethical implications of improper data (...) analysis and potential causes of unethical practices. In addition, current guidelines in psychology and other areas (e.g., American Psychological Association and American Statistical Association Ethics Codes) were used to inspire a list of recommendations for ethical conduct in data analysis that is appropriate for researchers in psychology. (shrink)

The “erasing race” effect is the reduction of the salience of “race” as an alliance cue when recalling coalition membership, once more accurate information about coalition structure is presented. We conducted a random-effects model meta-analysis of this effect using five United States studies (containing nine independent effect sizes). The effect was found (ρ = 0.137, K = 9, 95% CI = 0.085 to 0.188). However, no decline effect or moderation effects were found (a “decline effect” in this context would (...) be a decrease in the effect size over time). Furthermore, we found little evidence of publication bias. Synthetically correcting the effect size for bias stemming from the use of an older method for calculating error base rates reduced the magnitude of the effect, but the it remained significant. Taken together, these findings indicate that the “erasing race” effect generalizes quite well across experimental contexts and would, therefore, appear to be quite robust. We reinterpret the theoretical basis for these effects in line with Brunswikian evolutionary-developmental theory and present a series of predictions to guide future research in this area. (shrink)

The current technoscientific progress has led to a sectorization in the philosophy of science. Today the philosophy of science isn't is informal interested in studying old problems about the general characteristics of scientific practice. The interest of the philosopher of science is the study of concepts, problems and riddles of particular disciplines. Then, within this progress of philosophy of science, neuroscientific research stands out, because it invades issues traditionally addressed by the humanities, such as the nature of consciousness, action, (...) knowledge, normativity, etc. As a result, the new area of interdisciplinary study of neuroscience and philosophy arises: neurophilosophy. This emerging area applies neuroscientific concepts to traditional philosophical questions, limiting their responses to neuroscientific revelations about nervous systems. Neurophilosophy research focuses on problems related to the indirect nature of mind and brain, computational or representative analysis of brain process, relationships between psychological and neuroscientific research, adequate adaptations of physical and philosophical concepts in neuroscience and the place of cognitive functions. Now, the temporal representation of conscious experience and the types of the neural architecture to represent objects in time have aroused scientific interest. Under these interests, we focus on the studies on the temporary triadic structure of phenomenological consciousness in Dan Lloyd and Rick Grush. From Grush’s studies, the importance of Kantian ideas for cognitive neuroscience emerges, due to the active way in which Kant conceived space and time as forms of intuition, within which the mind interprets its experience. Under this perspective, the theoretical arguments of Dennett-Kinsbourne and Eagleman-Sejnowski represent winks in the direction of Kant-Husserl within the neuroscientific goal while considering that the contents provided by the mind included space, objects and perception of causal relationships. Then, theories of cognitive neuroscience are beginning to suggest that these elements are also, as Kant argued, interpretative elaborations provided by mind / brain, and not only content received from outside. In other words, current cognitive neuroscientific theories try to pass from its Humean phase to a Kantian phase. So, the challenge has been to explain that these elements are provided by the mind and the world itself, and how they have the content they have come from. These are lacking in current studies. Filling this gap helps to involve the analysis of the scientist’s experience in his theoretical attitude. In this sense, an investigation under the Kantian-Husserlian approach that involves pure intuitions a priori with the experience of the scientific and neuroscientific concepts represents a ground-breaking. At present, a neurophilosophical study about this does not exist. In this sense, one feasible proposal for research would be based on the application of neuroscientific results of Moser-Britt to philosophical problems of foundational notions in relativistic physics: space, time, space-time, field, etc., under the Kantian-Husserlian approach, which allows to demonstrate the multidisciplinary link between neurophilosophy and physics. This represents a ground-breaking area in current interests in scientific research, with a positive impact in the field of neuroscience, and contributing to the study of abstraction emphasizing the importance of Kant’s Copernican turn and Husserl’s phenomenological ideas in the construction of physical theories. -/- . (shrink)

Chapter VI is an extended sketch of Plato 's psychological theory found in the Republic, especially Book IV. Plato, unlike Socrates, distinguishes among three kinds of desire, corresponding to the three parts of the soul. Plato, however, still agrees with Socrates that all desires are belief-dependent. Furthermore, because Plato is much clearer than Socrates about the nature of goods, he is able to distinguish among three distinct kinds of beliefs about what is good. So Plato also agrees with Socrates (...) that all desires are for the good, if we speak properly of what is believed to be good. The picture of Plato 's views that emerges in this study is a fundamentally Socratic one and a development of Socratic psychology. This picture is somewhat contrary to what recent commentators have claimed about how the positions of Socrates and Plato are related. Plato, it is said, rejects the Socratic proposal about desire and its role in human motivation. It is argued in this study, however, that such a view rests upon certain misconceptions of both the Socratic and Platonic positions. ;This study has the following structure. Chapter I discusses the methodology of this dissertation and the chronology of Plato 's dialogues. Chapters II-V develop the central features of Socratic psychology. In chapter II, we establish that virtue is a craft. This is particularly important because, unlike other Socratic crafts which are merely cognitive, virtue has affective characteristics also. Virtue, moreover, aims at producing goods. Chapter III examines the nature of Socratic desire. We argue by examining both linguistic evidence and texts where there is some suggestion to the contrary that Socrates does not distinguish among kinds of desire. It is also shown that desire has two key features for Socrates. All desire is belief-dependent and, in particular, involves beliefs about what is good. Because of these features, chapter IV is concerned with the Socratic analysis of the structure of goods. We find in such dialogues as the Lysis, Euthydemus, Gorgias, and Meno a record of some confusion about the nature of goods. Finally in chapter V, we show how Socrates applies his account of desire to problems in philosophical psychology. He holds that knowledge is necessary and sufficient, not only to achieve a certain psychological state, but also for certain kinds of action. He provides an alternative explanation for what is commonly held to be weakness of will. There are also suggestions which we explore that Socrates has original views, deriving from his account of desire, about the nature of action and psychological freedom. ;Both Socrates and Plato attempt to demonstrate that moral behavior is rational, by grounding it in the structure of human wants. This study examines the accounts of desire to which they appeal and shows how desire so conceived is related both to human rationality and to human motivation. Much of what is said here bears upon ethical questions, but our principal concern is not ethics, but moral psychology--the psychological underpinnings for the Socratic and Platonic ethical views. (shrink)

Transcendental philosophy has traditionally sought to provide non-contingent grounds for certain aspects of cognitive, moral, and social life. Further, it has made a claim to being 'ultimately' grounded in the sense that its account of experience should provide a non-dogmatic account of its own possibility. Most current approaches to transcendental philosophy seek to do justice to these twin aspects of the project by making an 'intersubjective turn', taking the structure of dialogue or social practice rather than the (...) 'I think' or consciousness as the locus of ultimate grounds. After examining the recent debate over transcendental arguments in order to illuminate the relations between two important versions of transcendental philosophy- the neo-Kantian version oriented toward justification of principles and the phenomenological version oriented toward clarification of meaning- this paper criticizes internally connected aspects of the intersubjective turn in K. O. Apel, Bernhard Waldenfels, and a recent 'practical' interpretation of Husserl. It is shown that the twin demands of the project can be redeemed only if ultimate grounding is seen first of all not as an epistemological or ontological question but as an ethical one. This requires modification of the appeal to intersubjectivity and a qualified return to the first-person perspective. (shrink)

This book presents a philosophical interpretation to numerical cognition based on dual process theories and heuristics. It shows how investigations in cognitive science can shed light on issues traditionally raised by philosophers of mathematics. The analysis will also help readers to better understand the relationship between current neuroscientific research and the philosophical reflection on mathematics. The author seeks to explain the acquisition of mathematical concepts. To accomplish this, he needs to answer two questions. How can the concepts (...) of approximate numerosity become an object of thought that is so accessible to our consciousness? How are these concepts refined and specified in such a way as to become numbers? Unfortunately, there is currently no model that can truly demonstrate the role of language in the development of numerical skills starting from approximate pre-verbal skills. However, the author details a solution to this problem: dual process theories. It is an approach widely used by theorists focusing on reasoning, decision making, social cognition, and consciousness. Here, he applies this approach to the studies on mathematical knowledge. He details the results brought about by psychological and neuroscientific studies conducted on numerical cognition by key neuroscientists. In the process, he develops the foundations of a new, potential philosophical explanation on mathematical knowledge. (shrink)

Despite two centuries of research, the human unconscious remains a vast, virtually uncharted territory in the field of psychology. Further understanding of the unconscious mind is crucial, since it is from this wellspring that the totality of human experience arises in all its complexity and power. Clinical psychology discovers the origins of behavioral disorders by examining historical and medical data, but the precise synthesis of these determinants is only now being discovered. In The Psychology of the Unconscious William L. (...) Kelly presents an overview of the lives and works of four major contributors to our present knowledge of the unconscious: Anton Mesmer, Pierre Janet, Sigmund Freud, and Carl Gustav Jung. Kelly examines the fascinating careers of these giants as well as the major themes of their research, including the use of hypnosis to treat hysteria and the relation of the symbolism of dreams to unconscious forces. Revealing the all-too-human elements at work behind the myths, Kelly recounts the difficulties early psychotherapy had in making itself a respectable branch of science and the infighting that led finally to a personal and professional break between Freud and Jung. After presenting the major themes in the work of the early experimentalists, Kelly moves on to a discussion of important recent findings in five major areas of research into the unconscious: mind-body (psychosomatic) illnesses; sleep disorders; dream therapy; hypnosis; and parapsychology. While the legitimacy of such allegedly paranormal phenomena as clairvoyance, psychokinesis, and precognition has long been contested and remains controversial still, their study continues to fascinate modern researchers. Unique in its introductory yet thorough discussion and analysis of the history and development of theories of the unconscious, this highly readable volume provides an accessible synthesis of the psychology of the unconscious and suggests future developments. As the human species enters the twenty-first century, along what divergent paths on the "royal road" to the unconscious will psychology take us? Various researchers may offer different answers, but on one thing they all agree, given the earlier lessons learned from Mesmer, Janet, Freud, and Jung: a heightened knowledge of the unconscious can only mean an improved understanding of human behavior. (shrink)

This essay explores why examples of mainstream philosophy of cognition and applied phenomenology demonstrate the implicit bias that they treat as their subject matter, whether the authors of these works intend or approve of their doing so. It is shown why egalitarian intuitions, which form the basis for ideal models of justice appealing to elites in racially stratified societies, provide an inadequate framework for illuminating and dismantling the mechanics of racial discrimination. Recently developed results in social choice theory (...) are applied here to cases where racial bias is perpetuated through institutionally orchestrated collective decision making. The “discursive dilemma” theorem suggests why the analysis of subliminal attitudes is irrelevant to correcting the racial injustices presumed to follow from implicit bias in societies where negative racial stereotypes, ostensibly and explicitly deplored, are covertly and illicitly reinforced. (shrink)

Although current literature demonstrates how parents benefit from parent empowerment programs, the development of a quantitative measure of parent empowerment has garnered limited attention in parenting research. The goal of this research was therefore to develop and validate a quantitative measure for the assessment of practitioners’ attitudes and competence in parent empowerment. In the process of item generation, the qualitative findings derived from four studies in relation to the perceived outcomes and experiences in parent empowerment were synthesized in the (...) first stage. In the second stage, a list of narratives that articulated different themes of parent empowerment was generated, which resulted in an item pool containing 28 items. In the third stage, the research team converted the 28 items into a survey instrument. In the fourth stage, a first-scale validation study was conducted to explore the factor structure of the initial 28-item questionnaire. The exploratory factor analysis on the first sample of 366 practitioners yielded a twofold factor structure with 17 items, including practitioners’ attitudes in parent empowerment and practitioners’ competence in parent empowerment. In the final stage, a second-scale validation study was undertaken to verify the fit of the twofold factor structure. A confirmatory factor analysis on the second sample of 170 practitioners demonstrated a good model fit. The results of reliability tests for the whole scale and two subscales also indicate satisfactory internal consistency. The Parent EmpowermentviaTransformative Learning Questionnaire (PETLQ) was thus developed and confirmed as a scale with sufficient factorial validity and internal consistency to be used for assessing parenting practitioners’ attitudes and competence in parent empowerment and for evaluating the effectiveness of parent empowerment programs. (shrink)