Mark Freeman's inspiring account of the burgeoning field of the psychological humanities presents a clear and compelling vision of what the discipline of psychology might become. Engaging and accessible, this bold, provocative book is destined to spark significant discussion and debate in audiences including advanced undergraduates, postgraduates, and professionals in the field of psychology with interests in theoretical and philosophical psychology.

How to Win an Election is an ancient Roman guide for campaigning that is as up-to-date as tomorrow's headlines. In 64 BC when idealist Marcus Cicero, Rome's greatest orator, ran for consul, his practical brother Quintus decided he needed some no-nonsense advice on running a successful campaign. What follows in his short letter are timeless bits of political wisdom, from the importance of promising everything to everybody and reminding voters about the sexual scandals of your opponents to being a chameleon, (...) putting on a good show for the masses, and constantly surrounding yourself with rabid supporters. Presented here in a lively and colorful new translation, with the Latin text on facing pages, this unashamedly pragmatic primer on the humble art of personal politicking is dead-on --and as relevant today as when it was written.A little-known classic in the spirit of Machiavelli's Prince, How to Win an Election is required reading for politicians and everyone who enjoys watching them try to manipulate their way into office. (shrink)

We give a semantical account of propositional identity which is stronger than mutual entailment. That is, according to our account: (1) if A = B is true in a model, so are A 'validates' B and B 'validates' A. (2) There exist models m such that A 'validates' B and B 'validates' A are true in m but A = B is not true in m. According to our account the following rule is sound: (3) from (.. A..) = (.. (...) B..) infer A = B. The paper is a response to a paper by James Freeman to an earlier paper by us. (shrink)

We give a semantical account of propositional identity which is stronger than mutual entailment. That is, according to our account: (1) if A = B is true in a model, so are A 'validates' B and B 'validates' A. (2) There exist models m such that A 'validates' B and B 'validates' A are true in m but A = B is not true in m. According to our account the following rule is sound: (3) from (.. A..) = (.. (...) B..) infer A = B. The paper respondes to a criticism of an earlier paper by James Freeman . (shrink)

Cultural differences in the perception of geometric illusions. Science 139: 769- 71. Shepard, RN 1 99o. Mind sights. New York: Freeman & Co. ...

A vivid and accessible new translation of Cicero’s influential writings on the Stoic idea of the divine Most ancient Romans were deeply religious and their world was overflowing with gods—from Jupiter, Minerva, and Mars to countless local divinities, household gods, and ancestral spirits. One of the most influential Roman perspectives on religion came from a nonreligious belief system that is finding new adherents even today: Stoicism. How did the Stoics think about religion? In How to Think about God, Philip (...) Freeman presents vivid new translations of Cicero's On the Nature of the Gods and The Dream of Scipio. In these brief works, Cicero offers a Stoic view of belief, divinity, and human immortality, giving eloquent expression to the religious ideas of one of the most popular schools of Roman and Greek philosophy. On the Nature of the Gods and The Dream of Scipio are Cicero's best-known and most important writings on religion, and they have profoundly shaped Christian and non-Christian thought for more than two thousand years, influencing such luminaries as Augustine, Thomas Aquinas, Dante, and Thomas Jefferson. These works reveal many of the religious aspects of Stoicism, including an understanding of the universe as a materialistic yet continuous and living whole in which both the gods and a supreme God are essential elements. Featuring an introduction, suggestions for further reading, and the original Latin on facing pages, How to Think about God is a compelling guide to the Stoic view of the divine. (shrink)

Russellianism is the view that the meaning of a proper name is the individual designated by the name. Together with other plausible assumptions, Russellianism entails the following: Sentences containing proper names express Russellian propositions, which involve the individual designated by the name as a direct constituent, and which can be represented as sets of individuals and properties. Moreover, as they occur in ordinary belief reports, ‘that’-clauses designate Russellian propositions. Such belief reports are true if and only if the subject of (...) the belief report bears the belief relation to the proposition designated by the ‘that’-clause. In defending this doctrine, some Russellians appeal to propositional guises, which, roughly speaking, are ways of grasping propositions. However, some Russellians don’t appeal to such entities. In this paper, I explain the varieties of Russellianism and then argue for Modest Russellianism: Believing a Russellian proposition is essentially mediated by guises, so that an agent can’t believe a Russellian proposition without standing in some appropriate relation to both the proposition and a guise. Nonetheless, guises don’t feature in the semantics of ordinary belief reports, so that an adequate account of the meaning of such belief reports needn’t invoke guises. (shrink)

Husserlian phenomenology, as the study of conscious experience, has often been accused of solipsism. Husserl’s method, it is argued, does not have the resources to provide an account of consciousness of other minds. This chapter will address this issue by providing a brief overview of the multiple angles from which Husserl approached the theme of intersubjectivity, with specific focus on the details of his account of the concrete interpersonal encounter – “empathy.” Husserl understood empathy as a direct, quasi-perceptual form of (...) intentionality through which the sense of the Other is constituted. Furthermore, his account of empathy is holistically integrated with his overall theory of intersubjectivity, including his discussions of the objectivity of nature, and the social, historical, and communal aspects of subjectivity. Husserl’s theory of empathy continues to cast a long shadow, influencing both the analytic and continental approaches to the problem of other minds, as well as contemporary account of social cognition in the cognitive sciences. (shrink)

This article draws on the antebellum political thought of Black abolitionists Frederick Douglass and Martin Delany in critically assessing the efficacy of reasonableness in advancing the aims of emancipatory politics in political discourse. I argue, through a reading of Douglass and Delany, that comporting oneself reasonably in the face of oppressive ideology can be counterproductive, if one’s aim is to undermine such ideology and the institutions it supports. Douglass and Delany, I argue, also provide us with a framework for evaluating (...) alternative discursive strategies we might wish to employ in light of the limited value of reasonableness for emancipatory politics. (shrink)

For liberal contractarians, moral and political principles are justified if agreeable to persons as free and equals. But for critics of liberal contractarianism, this justification applies only to those capable of agreement. Understanding why contractarianism suffers from the problem of exclusion helps up understand the distinctive character of contractarianism and the importance of agreement in particular. I suggest contractarianism need not be objectionably exclusive. I first consider why agreement is important in contractarianism, and then introduce the main versions of contemporary (...) contractarianism and their different understandings of agreement. I discuss how agreement results in exclusion in each, and distinguish two kinds of response to the problem of exclusion: differential inclusion and permissive inclusion. Differential inclusion is unsuccessful because it offers those not fully capable of agreement unequal status. Permissive inclusion may either make the circumstances of agreement more open, or characterize the capacities required for inclusion more permissively. I advocate the latter as the most promising response to the problem of exclusion. I outline a more inclusive contractualism based on the capacity to share goals. (shrink)

I discuss three tiers of technological innovation: mild innovation, or the acceleration by technology of a human activity aimed at a good; moderate innovation, or the obviation by technology of an activity aimed at a good; and radical innovation, or the altering by technology of the human condition so as to change what counts as a good. I argue that it is impossible to morally assess proposed innovations within any of these three tiers unless we rehabilitate a natural-law ethical framework. (...) And I offer some moral starting points within such a framework, in connection with innovations of each of the three types. (shrink)

Arendt Contra Sociology re-assesses the relationship between Hannah Arendt's work and the theoretical foundations of sociology, bringing her insights to bear on key themes within contemporary theoretical sociology. Departing from the view of Arendt as a political theorist who sought to rescue politics from society, and political theory from the social sciences, this book re-examines her distinctions between labour, fabrication and action as a theory of the fundamental ontology of human societies, revisiting her criticism of the tendency of many sociological (...) paradigms to conflate the activity of fabrication with that of action. (shrink)

This volume is dedicated to the drawing of the implications of the contemporary 'post-secular' social transformation for education. Contributions discuss such topics as the mystical tradition and its social and pedagogic implications; transformative and ecological education; and the relations between secular and religious education in different local contexts.

If language is to serve the basic purpose of communicating our attitudes, we must be constructed so as to form beliefs in those propositions that we truthfully assert on the basis of careful assent. Thus, other things being equal, I can rely on believing those things to which I give my careful assent. And so my ability to assent or dissent amounts to an ability to make up my mind about what I believe. This capacity, in tandem with a similar (...) capacity in respect of other attitudes, supports three important lessons. It means that I can know what I believe by seeing what commands my assent, that I can put aside the possibility of error in committing myself to holding such a belief, and that I can therefore perform as a person: I can organize my mind around commitments to which others are invited to hold me. (shrink)

The property theory of musical works says that each musical work is a property that is instantiated by its occurrences, that is, the work's performances and playings. The property theory provides ontological explanations very similar to those given by its popular cousin, the type/token theory of musical works, but it is both simpler and stronger. However, type/token theorists often dismiss the property theory. In this essay, I formulate a version of the property theory that identifies each type (thus, each musical (...) work) with a unique property. I then scrutinize the arguments offered for thinking that types, including musical works, are distinct from properties. I respond that no such argument is forceful and conclude that the property theory of musical works is superior to the type/token theory. (shrink)

Animates the erratic, often mercenary character of America's pen of independence and sometime anonymous political columnist whose pungent propaganda profoundly influenced the two greatest sociopolitical upheavals of the 18th century.

Strong claims have been made for emergence as a new paradigm for understanding science, consciousness, and religion. Tracing the past history and current definitions of the concept, Clayton assesses the case for emergent phenomena in the natural world and their significance for philosophy and theology. Complex emergent phenomena require irreducible levels of explanation in physics, chemistry and biology. This pattern of emergence suggests a new approach to the problem of consciousness, which is neither reducible to brain states nor proof of (...) a mental substance or soul. Although emergence does not entail classical theism, it is compatible with a variety of religious positions. Clayton concludes with a defence of emergentist panentheism and a Christian constructive theology consistent with the new sciences of emergence. (shrink)

John Broome’s Rationality Through Reasoning is a trail-blazing study of the nature of rationality, the nature of reasoning and the connection between the two. But it may be somewhat misleading in two respects. First, his theory of reasoning is consistent with the meta-propositional view that he rejects; it develops a broadly similar theory but in much greater detail. And while his discussion of rule-following helps to explain the role of rules in reasoning, it does not constitute a response to the (...) classic problem associated with Wittgenstein and Kripke. (shrink)

The concept of white ignorance refers to phenomena of not-knowing that are produced by and reinforce systems of white supremacist domination and exploitation. I distinguish two varieties of white ignorance, belief-based white ignorance and practice-based white ignorance. Belief-based white ignorance consists in an information deficit about systems of racist oppression. Practice-based white ignorance consists in unresponsiveness to the political agency of persons and groups subject to racist oppression. Drawing on the antebellum political thought of Black abolitionists Frederick Douglass and Harriet (...) Jacobs, I contend that an anti-racist politics that conceives of its epistemic task in terms of combating practice-based white ignorance offers a more promising frame for liberatory struggle. A focus on practice-based white ignorance calls for a distinctive form of humility that involves recognition of the limits of one’s own political agency in relation to others, which is integral to democratic relations between free, equal, yet mutually dependent persons. (shrink)

This paper explores principles governing the rational balance among an agent's beliefs, goals, actions, and intentions. Such principles provide specifications for artificial agents, and approximate a theory of human action (as philosophers use the term). By making explicit the conditions under which an agent can drop his goals, i.e., by specifying how the agent is committed to his goals, the formalism captures a number of important properties of intention. Specifically, the formalism provides analyses for Bratman's three characteristic functional roles played (...) by intentions [7, 9], and shows how agents can avoid intending all the foreseen side-effects of what they actually intend. Finally, the analysis shows how intentions can be adopted relative to a background of relevant beliefs and other intentions or goals. By relativizing one agent's intentions in terms of beliefs about another agent's intentions (or beliefs'), we derive a preliminary account of interpersonal commitments. (shrink)

This book presents views of the concept of intention and its relationship to communication from three perspectives: philosphy, linguistics, and artificial intelligence. The book is a record of a workshop held in 1987.

Dan Dennett and Jerry Fodor have recently offered diametrically opposed estimations of the relevance of the theory of natural selection to an adequate theory of intentionality. In this paper, I show, first, how this opposition can be traced largely to differences both in their respective understandings of what the theory of natural selection includes, and in their respective ‘pre-theoretic’ takes on the datum to be explained by a theory of intentionality. These differences, in turn, have been ‘pre-selected’ by contrasting outlooks (...) on the general nature of the explanatory enterprise. While no final adjudication of these large issues is attempted, I argue, second, that it is important to distinguish two rather different questions about the relevance of natural selection to the nature of intentionality, and that, having done so, one can see that, from standpoints purely internal to their respective projects, Dennett and Fodor each in his own way misconstrues the relevance of natural selection. (shrink)

In this work, the prominent political philosopher Philip Pettit embarks on a massive undertaking to offers major new accounts of the foundations of the state and the nature of justice. In doing so Pettit builds a new theory of what the state is and what it ought to be, addresses the normative question of how justice serves as a measure of the success of a state, and the way it should operate in relation to its citizens and other people.

Research on personality psychology is making important contributions to psychological science and applied psychology. This second edition of The Cambridge Handbook of Personality Psychology offers a one-stop resource for scientific personality psychology. It summarizes cutting-edge personality research in all its forms, including genetics, psychometrics, social-cognitive psychology, and real-world expressions, with informative and lively chapters that also highlight some areas of controversy. The team of renowned international authors, led by two esteemed editors, ensures a wide range of theoretical perspectives. Each research (...) area is discussed in terms of scientific foundations, main theories and findings, and future directions for research. The handbook also features advances in technology, such as molecular genetics and functional neuroimaging, as well as contemporary statistical approaches. An invaluable aid to understanding the central role played by personality in psychology, it will appeal to students, researchers, and practitioners in psychology, behavioral neuroscience, and the social sciences. (shrink)

Damon Tweedy is a psychiatrist, lawyer, and writer. He's also Black. While in his first year as a medical student at Duke University, one of his professors approached him in the classroom and asked why the light bulb in the room hadn't been changed, as requested. Tweedy realized that his professor assumed he was a maintenance worker, not a student. Tweedy never took up this incident with the professor, nor did the professor ever apologize. Tweedy recounts that his best "revenge" (...) would be to excel in the class, which he ultimately did. At the end of the semester, upon learning that Tweedy received the second highest grade of over one hundred students, this professor invited him to work as a research assistant in his... (shrink)

The first on the topic of environmental virtue ethics, this book seeks to provide the definitive anthology that will both establish the importance of environmental virtue in environmental discourse and advance the current research on environmental virtue in interesting and original ways. The selections in this collection, consisting of ten original and four reprinted essays by leading scholars in the field, discuss the role that virtue and character have traditionally played in environmental discourse, and reflect upon the role that it (...) should play in the future. (shrink)

To answer the question of whether school can become a non-adultist institution, this article examines the unequal adult–child (teacher–pupil) power relations that characterize school under the framework of bourgeois-capitalist society and that are upheld by certain functions, methods, norms and knowledge standards. Under the influence of the anti-authoritarian youth protest movements from the 1960s onwards, overt power in school (e.g. by means of corporal punishment) has been criticized and, in most countries, abolished. However, power imbalances between teachers and pupils have (...) not disappeared, but rather developed towards a more subtle, covert power, e.g. by framing certain expectations. The hierarchical top-down and one-way learning principles of school institutions are mostly left uncontested. This article does not content itself with simply stating that schools repeatedly reproduce adultism under these societal conditions, but also discusses possible strategies and interventions that could shift unequal power relations and ultimately overturn them. It looks at various concepts and alternative forms of education critical of adultism that have emerged since the beginning of the 20th century both within and outside the state school system. It further explores the contradictions that should be expected to arise in their implementation within the framework of existing educational institutions. Particular attention is paid to the respective possibilities for action on the part of teachers and pupils. We offer a decisive challenge to teachers to rethink how they deal with their power, which is always derived and fragile, and how they can contribute to pupils empowering themselves and significantly influence learning and decision-making processes at school. (shrink)

We present several new studies focusing on “salience effects”—the decreased tendency to attribute knowledge to someone when an unrealized possibility of error has been made salient in a given conversational context. These studies suggest a complicated picture of epistemic universalism: there may be structural universals, universal epistemic parameters that influence epistemic intuitions, but that these parameters vary in such a way that epistemic intuitions, in either their strength or propositional content, can display patterns of genuine cross-cultural diversity.

Modern technology has changed the way we live, work, play, communicate, fight, love, and die. Yet few works have systematically explored these changes in light of their implications for individual and social welfare. How can we conceptualize and evaluate the influence of technology on human well-being? Bringing together scholars from a cross-section of disciplines, this volume combines an empirical investigation of technology and its social, psychological, and political effects, and a philosophical analysis and evaluation of the implications of such effects.

The question is answered by introducing an ideal, the ideal of well‐ordered science In well‐ordered science the inquiries pursued are those that would have been selected by a well‐informed group of deliberators dedicated to working cooperatively with one another. Well‐ordered science is contrasted with vulgar democracy and with elitism. The chapter suggests various ways in which our current practice of the sciences falls short of the ideal.

Modern International Relations theory has consistently underestimated the depth of the problem of anarchy in world politics. Contemporary theories of globalisation bring this into bold relief. From this perspective, the complexity of transboundary networks and hierarchies, economic sectors, ethnic and religious ties, civil and cross-border wars, and internally disaggregated and transnationally connected state actors, leads to a complex and multidimensional restructuring of the global, the local and the uneven connections in between. We ought to abandon the idea of ‘high’ and (...) ‘low’ politics, ‘inside’ and ‘outside’ once and for all. This does not remove the problem of anarchy but rather deepens it, involving multidimensional tensions and contradictions variously described as ‘functional differentiation’, ‘multiscalarity’, ‘fragmegration’, disparate ‘landscapes’, the ‘new security dilemma’ and ‘neomedievalism’. Approaching anarchy from the perspective of plural competing claims to authority and power forces... (shrink)

Business is undergoing a conceptual revolution. Since the Global Financial Crisis there are many new ideas and proposals to make capitalism more responsible. The purpose of this paper is to identify key flaws in the “old story” of capitalism. Six principles are explained that taken together form the basis for a new story of business, one of responsible capitalism.

_A positive assessment of secularism and the possibilities it offers for a genuinely meaningful life without religion_ Although there is no shortage of recent books arguing against religion, few offer a positive alternative—how anyone might live a fulfilling life without the support of religious beliefs. This enlightening book fills the gap. Philip Kitcher constructs an original and persuasive secular perspective, one that answers human needs, recognizes the objectivity of values, and provides for the universal desire for meaningfulness. Kitcher thoughtfully (...) and sensitively considers how secularism can respond to the worries and challenges that all people confront, including the issue of mortality. He investigates how secular lives compare with those of people who adopt religious doctrines as literal truth, as well as those who embrace less literalistic versions of religion. Whereas religious belief has been important in past times, Kitcher concludes that evolution away from religion is now essential. He envisions the successors to religious life, where the senses of identity and community traditionally fostered by religion will instead draw on a broader range of cultural items—those provided by poets, filmmakers, musicians, artists, scientists, and others. With clarity and deep insight, Kitcher reveals the power of secular humanism to encourage fulfilling human lives built on ethical truth. (shrink)

The claims of Mt. 5:17—20 are often taken to provide the interpretive key to the ethical claims of the Sermon on the Mount as a whole. The theological issue at stake here is the determinative relation between Christ's person and work and his teaching. This article explores the vital role played by the identity of Christ as the `fulfiller of the law' and `bringer of the Kingdom' in the exegesis of the Sermon offered by Eduard Thurneysen and Dietrich Bonhoeffer in (...) their respective works Die Bergpredigt (1936) and Nachfolge (1937). Both readings assert that the force and nature of the claims of the Sermon cannot be understood aright apart from constant attention to the difference made by the fact that Christ is the preacher. Out of this shared conviction, both theologians advance a reading of the Sermon as `the gospel itself' in the light of the eschatological identity of Jesus. Such readings of the Sermon, arising amidst the German Kirchenkampf of the 1930s, represent substantial contributions to the `responsible interpretation' of the Barmen Declaration (1934) whose second article states that, `As Jesus Christ is God's assurance of the forgiveness of all our sins, so in the same way and with the same seriousness is he also God's mighty claim upon our whole life.'. (shrink)

John Rawls says: “The main problem of distributive justice is the choice of a social system.” Property-owning democracy is the social system that Rawls thought best realized the requirements of his principles of justice. This article discusses Rawls’s conception of property-owning democracy and how it is related to his difference principle. I explain why Rawls thought that welfare-state capitalism could not fulfill his principles: it is mainly because of the connection he perceived between capitalism and utilitarianism.