29 found
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  1.  54
    Paleolithic Public Goods Games: Why Human Culture and Cooperation Did Not Evolve in One Step.Benoît Dubreuil - 2010 - Biology and Philosophy 25 (1):53-73.
    It is widely agreed that humans have specific abilities for cooperation and culture that evolved since their split with their last common ancestor with chimpanzees. Many uncertainties remain, however, about the exact moment in the human lineage when these abilities evolved. This article argues that cooperation and culture did not evolve in one step in the human lineage and that the capacity to stick to long-term and risky cooperative arrangements evolved before properly modern culture. I present evidence that Homo heidelbergensis (...)
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  2.  51
    Punitive Emotions and Norm Violations.Benoît Dubreuil - 2010 - Philosophical Explorations 13 (1):35 – 50.
    The recent literature on social norms has stressed the centrality of emotions in explaining punishment and norm enforcement. This article discusses four negative emotions (righteous anger, indignation, contempt, and disgust) and examines their relationship to punitive behavior. I argue that righteous anger and indignation are both punitive emotions strictly speaking, but induce punishments of different intensity and have distinct elicitors. Contempt and disgust, for their part, cannot be straightforwardly considered punitive emotions, although they often blend with a colder form of (...)
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  3.  27
    A Cooperative Species: Human Reciprocity and its Evolution, Bowles and Gintis. Princeton University Press, 2011, Xii + 262 Pages. [REVIEW]Benoît Dubreuil - 2012 - Economics and Philosophy 28 (3):423-428.
    Book Reviews Benoît Dubreuil, Economics and Philosophy, FirstView Article.
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  4. No Title Available: Reviews.Benoît Dubreuil - 2012 - Economics and Philosophy 28 (3):423-428.
    Book Reviews Benoît Dubreuil, Economics and Philosophy, FirstView Article.
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  5.  50
    Folk Epistemology as Normative Social Cognition.Benoit Hardy-Vallée & Benoît Dubreuil - 2010 - Review of Philosophy and Psychology 1 (4):483-498.
    Research on folk epistemology usually takes place within one of two different paradigms. The first is centered on epistemic theories or, in other words, the way people think about knowledge. The second is centered on epistemic intuitions, that is, the way people intuitively distinguish knowledge from belief. In this paper, we argue that insufficient attention has been paid to the connection between the two paradigms, as well as to the mechanisms that underlie the use of both epistemic intuitions and theories. (...)
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  6.  40
    Anger and Morality.Benoît Dubreuil - 2015 - Topoi 34 (2):475-482.
    The emotion of anger has a long love–hate relationship with morality. On the one hand, anger often motivates us to sanction wrongdoing and uphold demanding moral standards. On the other hand, it can prompt aggression behaviors that are at odds with morality and even lead to moral disasters. This article describes this complex relationship. I argue that the intensity of anger elicited by moral transgressions is highly sensitive to key variables, including the identity of the person wronged, the nature of (...)
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  7.  48
    Are Moral Norms Distinct From Social Norms? A Critical Assessment of Jon Elster and Cristina Bicchieri.Benoît Dubreuil & Jean-François Grégoire - 2013 - Theory and Decision 75 (1):137-152.
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  8.  25
    Reviews: Explaining the Brain: Mechanisms and the Mosaic Unity of Neurosciences, by Carl F. Craver. [REVIEW]Benoît Dubreuil - 2010 - European Journal of Philosophy 18 (3):471-474.
  9.  28
    Strong Reciprocity and the Emergence of Large-Scale Societies.Benoît Dubreuil - 2008 - Philosophy of the Social Sciences 38 (2):192-210.
    The paper defends the idea that strong reciprocity, although it accounts for the existence of deep cooperation among humans, has difficulty explaining why humans lived for most of their history in band-size groups and why the emergence of larger societies was accompanied by increased social differentiation and political centralization. The paper argues that the costs of incurring an altruistic punishment rise in large groups and that the emergence of large-scale societies depends on the creation of institutions that render control of (...)
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  10.  2
    Moral Minds. [REVIEW]Benoît Dubreuil - 2008 - Dialogue 47 (2):404-407.
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  11.  19
    Moral Minds: How Nature Designed Our Universal Sense of Right and Wrong Marc Hauser New York, Ecco/Harper Collins, 2006, 512 p. [REVIEW]Benoît Dubreuil - 2008 - Dialogue 47 (2):404.
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  12.  13
    Moraliser les Conventions.Benoit Dubreuil - 2011 - Dialogue 50 (02):261-280.
    ABSTRACT : Many philosophers and psychologists think that moral norms have a different nature as rules from convention: while we are obliged to respect moral norms because of what they are in themselves, our respect for conventions depends on our attitude toward a particular social context. I question this distinction between moral norms and conventions and argue that conventions depend on social context because the context structures the agents’ expectations, sets reference points for the assessment of gains and losses, and (...)
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  13.  4
    Martin Gibert, L’imagination en morale, Hermann, Paris, 2014, 293 p.Martin Gibert, L’imagination en morale, Hermann, Paris, 2014, 293 p. [REVIEW]Benoit Dubreuil - 2015 - Philosophiques 42 (1):207-212.
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  14.  12
    Des neurosciences à la philosophie. Neurophilosophie et philosophie des neurosciences Pierre Poirier et Luc Faucher, dir. Paris, Éditions Syllepse, 2008, 528 pp. [REVIEW]Benoît Dubreuil - 2009 - Dialogue 48 (4):902.
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  15.  4
    Michael Tomasello, Why We Cooperate ? Cambridge (MA), MIT Press, 2009, 208 P.Michael Tomasello, Why We Cooperate ? Cambridge (MA), MIT Press, 2009, 208 P. [REVIEW]Benoît Dubreuil - 2010 - Philosophiques 37 (2):556-559.
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  16.  3
    L'individualisme de Jon Elster : une position méthodologique ou ontologique ?Benoît Dubreuil - 2010 - Philosophiques 37 (2):509-526.
    En épistémologie des sciences sociales, Jon Elster est connu pour sa défense de l’individualisme méthodologique et sa critique des explications de haut niveau. Cette note critique la plus récente formulation de sa position . D’une part, nous montrons que les problèmes relatifs aux explications au niveau agrégé s’appliquent également aux explications en termes de mécanismes psychologiques, privilégiées par Elster. Si les mécanismes psychologiques contribuent à l’explication en sciences sociales, ce n’est pas parce qu’ils font explicitement référence à des états intentionnels, (...)
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  17.  2
    Joëlle Proust, La Nature de la Volonté, Paris, Gallimard, 2005, 363 Pages.Joëlle Proust, La Nature de la Volonté, Paris, Gallimard, 2005, 363 Pages. [REVIEW]Benoît Dubreuil - 2006 - Philosophiques 33 (2):545-549.
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  18.  2
    Réconcilier le Formel Et le Causal : Le Rôle de la Neuroéconomie.Benoit Hardy-Vallee & Benoît Dubreuil - 2009 - Revue de Philosophie Économique 10 (2):25.
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  19.  2
    Archeology and the Language-Ready Brain.Benoît Dubreuil & Christopher Stuart Henshilwood - forthcoming - Language and Cognition.
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  20.  2
    Réponse À Mes Critiques.Benoît Dubreuil - 2012 - Philosophiques 39 (1):285-293.
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  21.  1
    Moral Minds: How Nature Designed Our Universal Sense of Right and Wrong. [REVIEW]Benoît Dubreuil - 2008 - Dialogue 47 (2):404-407.
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  22. Fight Club Et la Culture du Psycho-Pathologique.BenoÎt Dubreuil - 2001 - Revue Phares 2 (2).
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  23. Fight Club et la culture du psycho-pathologique.BenoÎt Dubreuil - 2001 - Phares 2 (2).
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  24. Human Evolution and the Origins of Hierarchies: The State of Nature.Benoît Dubreuil (ed.) - 2010 - Cambridge University Press.
    In this book, Benoît Dubreuil explores the creation and destruction of hierarchies in human evolution. Combining the methods of archaeology, anthropology, cognitive neuroscience and primatology, he offers a natural history of hierarchies from the point of view of both cultural and biological evolution. This volume explains why dominance hierarchies typical of primate societies disappeared in the human lineage and why the emergence of large-scale societies during the Neolithic period implied increased social differentiation, the creation of status hierarchies, and, eventually, political (...)
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  25. Michael Tomasello, Why We Cooperate? Cambridge , MIT Press, 2009, 208 p.Benoît Dubreuil - 2010 - Philosophiques 37:556-559.
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  26. Nicolas Baumard, Comment nous sommes devenus moraux. Une histoire naturelle du bien et du mal, Paris, Odile Jacob, 2010, 320 p.Nicolas Baumard, Comment nous sommes devenus moraux. Une histoire naturelle du bien et du mal, Paris, Odile Jacob, 2010, 320 p. [REVIEW]Benoît Dubreuil - 2011 - Philosophiques 38 (2):597-601.
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  27. Nicolas Baumard, Comment nous sommes devenus moraux. Une histoire naturelle du bien et du mal, Paris, Odile Jacob, 2010, 320 p. [REVIEW]Benoît Dubreuil - 2011 - Philosophiques 38:597-601.
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  28. No Title Available: Dialogue.BenoîT Dubreuil - 2009 - Dialogue 48 (4):902-905.
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  29. No Title Available: Dialogue.BenoîT Dubreuil - 2008 - Dialogue 47 (2):404-407.
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