Corruption involves greed, money, and risky decision-making. We explore the love of money, pay satisfaction, probability of risk, and dishonesty across cultures. Avaricious monetary aspiration breeds unethicality. Prospect theory frames decisions in the gains-losses domain and high-low probability. Pay dissatisfaction (in the losses domain) incites dishonesty in the name of justice at the individual level. The Corruption Perceptions Index, CPI, signals a high-low probability of getting caught for dishonesty at the country level. We theorize that decision-makers adopt avaricious love-of-money aspiration (...) as a lens and frame dishonesty in the gains-losses domain (pay satisfaction-dissatisfaction, Level 1) and high-low probability (CPI, Level 2) to maximize expected utility and ultimate serenity. We challenge the myth: Pay satisfaction mitigates dishonesty across nations consistently. Based on 6500 managers in 32 countries, our cross-level three-dimensional visualization offers the following discoveries. Under high aspiration conditions, pay dissatisfaction excites the highest- (third-highest) avaricious justice-seeking dishonesty in high (medium) CPI nations, supporting the certainty effect. However, pay satisfaction provokes the second-highest avaricious opportunity-seizing dishonesty in low CPI entities, sustaining the possibility effect—maximizing expected utility. Under low aspiration conditions, high pay satisfaction consistently leads to low dishonesty, demonstrating risk aversion—achieving ultimate serenity. We expand prospect theory from a micro and individual-level theory to a cross-level theory of monetary wisdom across 32 nations. We enhance the S-shaped Curve to three 3-D corruption surfaces across three levels of the global economic pyramid, providing novel insights into behavioral economics, business ethics, the environment, and responsibility. (shrink)

First published in 1994. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 1994. Routledge is an imprint of Taylor & Francis, an informa company.

The paper develops a philosophical account of emotions experienced and communicated on the internet, and, in particular, in the context of social media use. A growing body of research across disciplines has investigated the distinctive features of emotions in the digital age, and a key question in this regard concerns whether online emotions are the same kind of phenomena as those undergone offline. In this paper, I contribute to addressing this question by suggesting that the structure and characteristic features of (...) internet-mediated emotions can be accounted for within the perspective of Peter Goldie’s narrative theory of emotion. To do so, I first offer a reconstruction of Goldie’s conception of emotions as complex, dynamic, episodic and structured phenomena. I then move to show how the experience of emotions on social media like Facebook displays the characteristics which are at the core of Goldie’s account, proceeding to suggest that this enables us to better understand some of the features of emotions undergone on the internet. More specifically, I argue that the intensity, persistence and contagiousness of some online emotions can be better understood if we adopt Goldie’s framework. (shrink)

The paper focuses on a discussion about McDowell’s "conceptualist" interpretation of Kant’s theory of experience, as one in which all representational content is identified with conceptual content. Both in Mind and WorldM and in his Woodbridge Lectures, McDowell furthers a reading on which the "picture of visual experiences as conceptual shapings of visual consciousness is already deeply Kantian", supporting it with Kant’s famous claim from the A51/ B75 passage of the Critique of Pure Reason, which can be called a Cooperation (...) Thesis. However, much indicates that McDowell’s reading is, if not altogether false, then at least one-sided. In the "Transcendental Aesthetic", as well as in some of the pre-Critical writings , Kant presented a range of arguments for a subjective, non-discursive character of space and time, i.e. the forms of sensible intuition and pure intuitions themselves, underlying all conceptual cognition, and providing a non-conceptual basis for a special kind of synthetic a priori cognition . This allows us to conclude that he would rather take the side of the contemporary “nonconceptualists”, and could be regarded as their predecessor, to use R. Hanna’s formulation. On this reading of the Kantian theory of empirical cognition, intentionality is independent of and prior to any application of concepts to the objects of experience. (shrink)

In Secularism and Freedom of Conscience Jocelyn Maclure and Charles Taylor distinguish two models of a secular state: a republican and a pluralist-liberal one. Whereas the former displays a tendency to relegate religious beliefs from the public sphere for the sake of its postulated neutrality, the latter emphasizes the importance of freedom of conscience and, consequently, the right of individuals to manifest their religious commitments also in public. In this paper, I argue that Kant’s views on religion cannot provide a (...) general framework that would warrant the pluralist-liberal kind of secularism. To that effect, focusing on Kant’s distinction between the private and the public use of reason, introduced in his 1784 essay on enlightenment, I claim that the public sphere construed along the Kantian lines could not provide a space in which a plurality of different, heteronomously grounded beliefs, could coexist with one another. Comparing Kant’s theory with Spinoza’s—particularly with regard to their critique of revelation and the proposal to reinterpret the Scripture in the light of universal moral principles—I also suggest that, as a rationalist about religion, Kant comes close to the secularizing tendency of the ‘radical Enlightenment.’. (shrink)

All human communities have, and use, language. Language allows humans to refer to objects, properties, actions, abstract entities, and other aspects of the world, and to convey and retrieve thoughts in a way that seems both fast and effortless. Both in terms of its complexity and internal structure and in terms of its expressive power, human language is well beyond any communicative system available to nonhumans. Below we survey some basic empirical evidence and theorizing about the nature and properties of (...) human language, the way language is produced and understood, and the way language is acquired by children. (shrink)

What is the nature of the underlying representations and mechanisms which allow very young children to acquire the words and structures of their native language? Our research looks especially at children between the ages of 3-5 when language acquisition still proceeds rapidly and uses multiple methodologies, including act-out tasks, truth value judgment tasks, and elicited imitation and production tasks.

It is widely assumed in the developmental literature that certain classes of modal expression appear later in language acquisition than others; specifically, epistemic interpretations lag behind non-epistemic interpretations. An explanation for these findings is proposed in terms of the child’s developing theory of mind, i.e. the ability to attribute to oneself and others mental representations, and to reason inferentially about them. It is hypothesized that epistemic modality crucially implicates theory-of-mind abilities and is therefore expected to depend on prior developments in (...) the child's ability to handle representations of mental representations. In support of this hypothesis, it is shown that autistic individuals have difficulty with epistemics. (shrink)

Statt Emotionen auf ein allgemeingültiges Prinzip zu reduzieren, richtet Wittgenstein sein Interesse in seiner Spätphilosophie auf die Möglichkeit des subtilen Sprechens und Ausdrückens über und von Emotionen: Was liegt emotionalen Sprachspielen logisch zugrunde? Wie lernt ein Kind sich emotional auszudrücken? Wie sind kulturelle Unterschiede möglich? Und wie ist es möglich, dass auch interkulturelle Gemeinsamkeiten zwischen verschiedenen Menschen und Völkern existieren? Wie kann Gewissheit über das emotionale Empfinden eines anderen Menschen erlangt werden? Wie ist ein Zweifel daran möglich? Ist emotionales Verhalten (...) kulturell erlernt oder als Instinkt angeboren? Wittgenstein erarbeitet ein anthropologisches Modell von Emotionen, in welchem er sowohl den Instinkt als auch die Sozialisation des Menschen ins Zentrum seines Fokusses rückt"--Back cover. (shrink)

If mathematics is the purest form of knowledge, the perfect foundation of all the hard sciences, and a uniquely precise discipline, then how can the human brain, an imperfect and imprecise organ, process mathematical ideas? Is mathematics made up of eternal, universal truths? Or, as some have claimed, could mathematics simply be a human invention, a kind of tool or metaphor? These questions are among the greatest enigmas of science and epistemology, discussed at length by mathematicians, physicians, and philosophers. But, (...) curiously enough, neuroscientists have been absent in the debate, even though it is precisely the field of neuroscience—which studies the brain’s mechanisms for thinking and reasoning—that ought to be at the very center of these discussions. How our Emotions and Bodies are Vital for Abstract Thought explores the unique mechanisms of cooperation between the body, emotions, and the cortex, based on fundamental physical principles. It is these mechanisms that help us to overcome the limitations of our physiology and allow our imperfect, human brains to make transcendent mathematical discoveries. This book is written for anyone who is interested in the nature of abstract thought, including mathematicians, physicists, computer scientists, psychologists, and psychiatrists. (shrink)

This book brings together leading scholars in the history of science, history of universities, intellectual history, and the history of the Royal Society, to honor Professor Mordechai Feingold. The essays collected here reflect the impact Feingold's scholarship has had on a range of fields and address several topics, including: the dynamic pedagogical techniques employed in early modern universities, networks of communication through which scientific knowledge was shared, experimental techniques and knowledge production, the life and times of Isaac Newton, Newton's reception, (...) and the scientific culture of the Royal Society. Modeling the interdisciplinary approaches championed by Feingold as well as the essential role of archival studies, the volume attests to the enduring value of his scholarship and sets a benchmark for future work in the history of science and its allied fields. (shrink)

The publication, first in German, then in the Italian translation, of the volume 60 of the Martin Heidegger’s Gesamtausgabe, which is devoted to a Phenomenology of the religious life, reopened the debate on the relationship between his thought and theology. The author reviews an essay by Luca Savarino, which reconstructs Heidegger’s reflection on Christianity from 1916 to 1927 and aims at defining its place in the development of his thought. Mirroring the thesis according to which an ontologization of Aristotelian categories (...) would happen in the existential analytics, the author argues that the ontological project of Sein und Zeit originates from a formalization and subsequent elevation to the ontological plan of some fundamental structures of life which reveal themselves in the Christian experience. (shrink)

Krifka (1998) argues that stressed postposed additive particles associate with a clausemate constrastive topic, which need not be overt as long as it satisfies the appropriate contextual role. English too is stressed. Of the two Hungarian particles, szintén is stressed, is is not.