Information about positions, from which differences in position are computed (as proposed in the vector-integration-to-endpoint model), provides a more plausible perceptual basis for the control of goal-directed arm movements than information about distance (as proposed in the kinematic model).

The structure of Psalm 2 is based on direct speeches in the text. These direct speeches characterise the communication that takes place in the text. The text-immanent author addresses the text-immanent reader with a question in the first line and with a makarismos in the last line. The direct speeches of the characters enable the text-immanent reader to undergo a development in his striving towards the beatitude. In this development, the ‘now’ of the birth of the Anointed One / Son (...) is re-enacted in the reading moment of the text-immanent reader. The reception of Psalm 2 makes clear that Hebrews and the Christmas liturgy re-use the text, while retaining this re-enactment character. (shrink)

Dynamic Epistemic Logic This article tells the story of the rise of dynamic epistemic logic, which began with epistemic logic, the logic of knowledge, in the 1960s. Then, in the late 1980s, came dynamic epistemic logic, the logic of change of knowledge. Much of it was motivated by puzzles and paradoxes. The number … Continue reading Dynamic Epistemic Logic →.

Dynamic Epistemic Logic This article tells the story of the rise of dynamic epistemic logic, which began with epistemic logic, the logic of knowledge, in the 1960s. Then, in the late 1980s, came dynamic epistemic logic, the logic of change of knowledge. Much of it was motivated by puzzles and paradoxes. The number … Continue reading Dynamic Epistemic Logic →.

According to standard linguistic theory, the meaning of an utterance is the product of conventional semantic meaning and general pragmatic rules on language use. We investigate how such a division of labor between semantics and pragmatics could evolve under general processes of selection and learning. We present a game‐theoretic model of the competition between types of language users, each endowed with certain lexical representations and a particular pragmatic disposition to act on them. Our model traces two evolutionary forces and their (...) interaction: (i) pressure toward communicative efficiency and (ii) transmission perturbations during the acquisition of linguistic knowledge. We illustrate the model based on a case study on scalar implicatures, which suggests that the relationship between underspecified semantics and pragmatic inference is one of coevolution. (shrink)

Modal Logic Modal notions go beyond the merely true or false by embedding what we say or think in a larger conceptual space referring to what might be or might have been, should be or should have been, or can still come to be. Modal expressions occur in a remarkably wide … Continue reading Modal Logic →.

In this essay I present what is, I contend, the free-will problem properly thought through, or at least presented in a form in which it is possible to think about it without being constantly led astray by bad terminology and confused ideas. Bad terminology and confused ideas are not uncommon in current discussions of the problem. The worst such pieces of terminology are "libertarian free will" and "compatibilist free will." The essay consists partly of a defense of the thesis that (...) the use of these phrases by writers on the problem of free will can only generate conceptual confusion and partly of a formulation of the problem that does not make use of them. I contend that this formulation is neutral with respect to the historically important positions on free will (e. g., compatibilism and incompatibilism). (shrink)

Religion is often understood to play a positive role in shaping moral attitudes among believers. We assessed the relationship between church members’ levels of felt connectedness to their respective congregations and perceived similarity in personal and congregational moral values, and whether there was a relationship between these and the amount of time spent in synchronous movement or singing during worship. The similarity between personal and perceived congregational moral importance was correlated with feelings of closeness to one’s congregation but not by (...) the amount of time spent in synchronous movement or singing. Differences in moral foundations scores and in moral importance of specific issues were found between different theological traditions. These findings demonstrate that, for churchgoers, there is a relationship between the use of music or synchronous movement in a church service and feelings of social bonding and there is also a relationship between the degree to which churchgoers identify with their church community and the degree to which they believe their priorities match those of their church. Furthermore, differences in theological tradition appear to be reflected in differences in moral values. (shrink)

Jill de Villiers has argued that children's mastery of sentential complements plays a crucial role in enabling them to succeed at false-belief tasks. Josef Perner has disputed that and has argued that mastery of false-belief tasks requires an understanding of the multiplicity of perspectives. This paper attempts to resolve the debate by explicating attributions of desires and beliefs as extensions of the linguistic practices of making commands and assertions, respectively. In terms of these linguistic practices one can explain why desire-talk (...) will precede belief-talk and why even older children will have difficulty attributing incompatible desires. (shrink)

There is widespread understanding of the close connection between religion and the ecological crisis, and that in order to amend this crisis, theological resources are needed. This monograph seeks to contribute to this endeavor by engaging the theology of Dietrich Bonhoeffer. His theology is particularly suitable in this context, due to its open-ended nature, and to the prophetic and radical nature of the questions he was prepared to ask--that is why there are many other attempts to contextualize Bonhoeffer's theology in (...) areas that he himself has not directly written about. In this monograph, Steven van den Heuvel first of all addresses the question of how to translate Bonhoeffer's theology in a methodologically sound way. He settles on a modified form of the general method of correlation. Then, secondly, van den Heuvel sets out to describe five major concepts in Bonhoeffer's work, bringing these into critical interplay with discussions in environmental ethics and eco-theology. In making the correlations he thoroughly describes each concept, situating it in the historic and intellectual background of Bonhoeffer's time. He then transposes these concepts to contemporary environmental ethics, describing what contribution Bonhoeffer's theology can make. - back of book. (shrink)

In an earlier issue, I argue (2014) that psychology and epistemology should distinguish religious credence from factual belief. These are distinct cognitive attitudes. Levy (2017) rejects this distinction, arguing that both religious and factual “beliefs” are subject to “shifting” on the basis of fluency and “intuitiveness.” Levy’s theory, however, (1) is out of keeping with much research in cognitive science of religion and (2) misrepresents the notion of factual belief employed in my theory. So his claims don’t undermine my distinction. (...) I conclude by suggesting some approaches to empirically testing our views. (shrink)

Slow euthanasia or a good palliative intervention?There are many ways in which doctors influence the circumstances and/or the timing of a patient’s death. Some of these are accepted as normal medical practice—for instance, when a disproportional treatment is forgone, others are considered tolerable only under strict conditions or even intolerable, such as non-voluntary active euthanasia. A relatively new phenomenon in the ethical discussion on end-of-life decisions is terminal sedation. Terminal sedation is used in patients with terminal illnesses where normal medical (...) treatments cannot relieve severe symptoms such as pain and agitation, and no option is left but to take away the perception of these symptoms. Often, the decision to start terminal sedation is accompanied by the decision to forgo the provision of artificial nutrition and hydration in these patients. In The Netherlands, terminal sedation was estimated to be applied in 4–10% of all deaths in 2001.1 The combination of these two decisions have made the moral status of terminal sedation the subject of fierce ethical debates. Is it slow euthanasia2,3 or is it a good palliative intervention that should be sharply distinguished from euthanasia?4,5 One of the characteristics of this debate is that it is a very confused one: people disagree about the meaning of the term, the appropriateness of it and, of course, about the conditions under which it would be morally justified. As a matter of fact, these three discussions are deeply connected: as is often the case, a discussion about terms is a discussion about norms in disguise.The first observation to be made is that many seemingly descriptive definitions of terminal sedation contain normative claims. Examples of this are definitions of terminal sedation in which only …. (shrink)