This cutting-edge handbook examines moral psychology and behaviour, uncovering layers of human morality through a comprehensive overview of topics and approaches. Featuring an array of expert international contributors, the book addresses five key themes: moral reasoning, moral judgments, moral emotions, moral behavior, and moral self-views. Each section includes empirical chapters that address these themes at the intrapersonal, interpersonal, intragroup, or intergroup level. Each section starts with a reflective chapter from a leading scholar in this field of study who shares their (...) personal vision on key issues and future developments. Drawing on emerging research and featuring real-world examples, the book offers a deeper understanding of the social psychological factors that shape our moral behavior and how this plays out in our daily lives. (shrink)

Increasing public concern for the welfare of fish species that human beings use and exploit has highlighted the need for better understanding of the cognitive status of fish and of their ability to experience negative emotions such as pain and fear. Moreover, studying emotion and cognition in fish species broadens our scientific understanding of how emotion and cognition are represented in the central nervous system and what kind of role they play in the organization of behavior. For instance, on a (...) macro neuro-architecture level the brains of fish species look dramatically different from those of mammals, while such a dramatic difference does not (always) occur at the level of emotion- and cognition-related behavior. Here, therefore, we discuss the evidence of emotion and cognition in fish species related to underlying neuro-architecture and the role that emotion and cognition play in the organization of behavior. To do so we use a framework encompassing a number of steps allowing a systematic approach to these issues. Emotion and cognition confer on human and non-human animals the capacity to compliment and/or override immediate reflexes to stimuli and so allow a large degree of flexibility in behavior. Systematic research on behavior that in mammals is indicative of emotion and cognition has been conducted in only a few fish species. The data thus far indicate that in these species brain-behavior relationships are not fundamentally different from those observed in mammals. Furthermore, data from other studies show evidence that behavior patterns related to emotion and cognition vary between fish species as well within fish species, related to sex and life history stage for example. From a welfare perspective, knowledge of such variability will potentially help us to design optimal living conditions for fish species kept by humans. (shrink)

The paper aims at drawing the main lines of a reflection about architectonic space, starting from the comparison between two hypothesis, as much as ever different: Theodor Lipps’ spatial aesthetics and Hans van der Laan’s elemental theory. The emphasis given by both authors to the intersection between directions and way, but also to the mutual subordination between thing and space, allows to rewrite the obituary of architecture as a spatial art, according to which the Modern Style has turned the spatiality (...) into its specular visibility, into the spaciousness, into the indefinite continuity of the Bigness. (shrink)

Introduction and Prologue 489 lines Part I. Officials and their ado. total: 6.214 lines Bk. 1. Curial occupations: 1.309 lines a) starting-point 3 ch.: 70 l. b) games 5 ch.: 820 l. c) varieties of magic 5 ch.: 419 l. Bk. 2. The truth of signs: prol.: 14 1. 3.116 lines a) true and false signs 3 ch.: 142 1. b) exc.: Jerusalem A.D. 70 6 ch.: 385 1. c) sequel: signs 5 ch.: 127 l. d) dreams 3 ch.: 386 (...) l. e) a problem 9 ch.: 1.272 l. f) prognostications 3 ch.: 790 l. Bk. 3. The falsehood of flattery: prol.: 26 l. 1.789 lines a) introduction 3 ch.: 194 1. b) flattery 4 ch.: 373 1. c) the theatre of life 2 ch.: 266 1. d) applications 6 ch.: 930 1. Part II. Public functions. total: 6.099 lines Bk. 4. The true sovereign: prol.: 21 1. 1.296 lines a) royal ethics 3 ch.: 258 l. b) a royal mirror from the O.T. 8 ch.: 926 l. c) conclusion I ch.: 91 1. Bk. 5. The body according to Plutarch (1): prol.: 20 l. 2.448 lines a) the comparison with the body 2 ch.: 74 1. b) the soul of the body 3 ch.: 389 1. c) the head of the body 3 ch.: 584 l. d) heart and bowels 1 ch.: 126 l. e) the flanks of the body 1 ch.: 218 l. f) eyes, ears and tongue 7 ch.: 1.037 l. Bk. 6. The body according to Plutarch (2): prol.: 34 1. 2.355 lines a) the hands of the body 19 ch.: 1.482 l. b) the feet of the body 1 ch.: 36 1. c) the commonwealth 4 ch.: 356 1. d) about lese-majesty 4 ch.: 372 1. e) general conclusion 2 ch.: 75 1. Part III. Philosophical reflections. total: 9.319 lines Bk. 7. Philosophy and ethics: prol.: 104 l. 3.716 lines a) which philosophy? 8 ch.: 786 1. b) how to attain a good philosophy? 7 ch.: 979 1. c) money and craving for power 5 ch.: 893 l. d) hypocrisy 3 ch.: 510 l. e) jealousy 2 ch.: 444 1. Bk. 8. Ethics, tyranny, and felicity: prol.: 45 1. 5.603 lines a) thirst for glory 5 ch.: 619 l. b) the five sense-organs 8 ch.: 2.225 l. c) true glory 3 ch.: 468 l. d) tyrannology 7 ch.: 1.858 l. e) conclusion 2 ch.: 388 1. Total: 166 chapters 22.121 lines. (shrink)

This book offers a provocative account of interdisciplinary research across the neurosciences, social sciences and humanities. Setting itself against standard accounts of interdisciplinary 'integration,' and rooting itself in the authors' own experiences, the book establishes a radical agenda for collaboration across these disciplines. Rethinking Interdisciplinarity does not merely advocate interdisciplinary research, but attends to the hitherto tacit pragmatics, affects, power dynamics, and spatial logics in which that research is enfolded. Understanding the complex relationships between brains, minds, and environments requires a (...) delicate, playful and genuinely experimental interdisciplinarity, and this book shows us how it can be done. This book is open access under a CC-BY license and funded by The Wellcome Trust. (shrink)

Human beings talk to themselves; sometimes out-loud, other times in inner speech. In this paper, I present a resolution to the following dilemma that arises from self-talk. If self-talk exists then either, we know what we are going to say and self-talk serves no communicative purpose, and must serve some other purpose, or we don’t know what we are going to say, and self-talk does serve a communicative purpose, namely, it is an instance of us communicating with ourselves. Adopting was (...) the strategy taken by Bart Geurts, who claims that the primary purpose of self-talk is to entrain commitments, and is not communicative. While accepting that self-talk can usefully play this role, I criticise the view that entraining commitments is self-talk’s fundamental role. I argue that adopting the view that we are self-blind, at least to a significant degree, means that we can accept that self-talk does play a communicative role. (shrink)

This paper explores how metaphorical thinking might contribute to an aetiology of florid delusions in psychosis. We argue that this approach helps to account for the path from experience to the delusional assertion, which, though relatively straightforward for monothematic delusions like the Capgras delusion, has always been difficult to account for in florid delusions in psychosis. Our account also helps to account for double book-keeping and the relative agential inertia of the belief.

What is empiricism and what could it be? Bas . van Fraassen, one of the world’s foremost contributors to philosophical logic and the philosophy of science, here undertakes a fresh consideration of these questions and offers a program for renewal of the empiricist tradition. The empiricist tradition is not and could not be defined by common doctrines, but embodies a certain stance in philosophy, van Fraassen says. This stance is displayed first of all in a searing, recurrent critique of metaphysics, (...) and secondly in a focus on experience that requires a voluntarist view of belief and opinion. Van Fraassen focuses on the philosophical problems of scientific and conceptual revolutions and on the not unrelated ruptures between religious and secular ways of seeing or conceiving of ourselves. He explores what it is to be or not be secular and points the way toward a new relationship between secularism and science within philosophy. (shrink)

Giorgio Prodi was an important Italian scientist who developed an original philosophy based on two basic assumptions: 1. life is mainly a semiotic phenomenon; 2. matter is somewhat a semiotic phenomenon. Prodi applies Peirce's cenopythagorean categories to all phenomena of life and matter: Firstness, Secondness, and Thirdness. They are interconnected meaning that the very ontology of the world, according to Prodi, is somewhat semiotic. In fact, when one describes matter as “made of” Firstness and Secondness, this means that matter ‘intrinsically’ (...) implies semiotics. At the very heart of Prodi’s theory lies a metaphysical hypothesis which is an ambitious theoretical gesture that places Prodi in an awkward position with respect to the customary philosophical tradition. In fact, his own ontology is neither dualistic nor monistic. Such a conclusion is unusual and weird, but much less unusual in present time than it was when it was first introduced. The actual resurgence of various “realisms” make Prodi’s semiotic realism much more interesting than when he first proposed his philosophical approach. What is uncommon, in Prodi perspective, is that he never separated semiotics from the materiality of the world. Prodi does not agree with the “standard” structuralist view of semiosis as an artificial and unnatural activity. On the contrary, Prodi believed semiosis lies at the very bottom of life. On one hand, Prodi maintains a strong realist stance; on the other, a realism that includes semiosis as ‘natural’ phenomena. This last view is very unusual because all forms, more or less, of realism exclude semiosis from nature but they frequently “reduce” semiosis to non-semiotic elements. According to Prodi, semiosis is a completely natural phenomenon. (shrink)

This essay develops the concept of the “social body” as a metaphorical representation of hierarchical relationships in Thailand, as well as the physical embodiment of social, religious, and political structures. To do so, I trace the symbolic coordinates of groups that correspond to conceptions of individual bodies, along with the habituated means of perceiving as part of a collective. I argue that conventional Thai social interactions involve active attention to and care of the “social body,” in which differential roles are (...) necessary for group functioning. Ethnographic descriptions of social interactions in public and semi-private arenas depict the spontaneous and embodied root of moral action in these contexts. The values thus enacted, however, challenge normative ideals of distributive justice and open up questions about “care” for a social body that validates unequal power and resource distribution. (shrink)

Drawing on a wide range of texts - from philosophical ethology to classical texts, and from continental philosophy to literature - Cimatti creates a dialogue with Flaubert, Derrida, Temple Grandin, Heidegger as well as Malaparte and Landolfi explores what human animality looks like, with a particular focus on the work of Gilles Deleuze.

This article is an account of the dynamics of interaction across the social sciences and neurosciences. Against an arid rhetoric of ‘interdisciplinarity’, it calls for a more expansive imaginary of what experiment – as practice and ethos – might offer in this space. Arguing that opportunities for collaboration between social scientists and neuroscientists need to be taken seriously, the article situates itself against existing conceptualizations of these dynamics, grouping them under three rubrics: ‘critique’, ‘ebullience’ and ‘interaction’. Despite their differences, each (...) insists on a distinction between sociocultural and neurobiological knowledge, or does not show how a more entangled field might be realized. The article links this absence to the ‘regime of the inter-’, an ethic of interdisciplinarity that guides interaction between disciplines on the understanding of their pre-existing separateness. The argument of the paper is thus twofold: (1) that, contra the ‘regime of the inter-’, it is no longer practicable to maintain a hygienic separation between sociocultural webs and neurobiological architecture; (2) that the cognitive neuroscientific experiment, as a space of epistemological and ontological excess, offers an opportunity to researchers, from all disciplines, to explore and register this realization. (shrink)

Inleiding in het denken van drie vroeg-christelijke auteurs, zoals dat zich ontwikkelde tijdens de confrontatie van het christendom met het jodendom en de hellenistische filosofie.

This essay argues that there are theoretical benefits to keeping distinct—more pervasively than the literature has done so far—the psychological states of imagining that p versus believing that in-the-story p, when it comes to cognition of fiction and other forms of narrative. Positing both in the minds of a story’s audience helps explain the full range of reactions characteristic of story consumption. This distinction also has interesting conceptual and explanatory dimensions that haven’t been carefully observed, and the two mental state (...) types make distinct contributions to generating emotional responses to stories. Finally, the differences between the mental states illuminate how a given story can be both shared with others and at the same time experienced as personal. (shrink)

A friend of mine recently lent me a little book entitled What a Young Wife Ought to Know, by Mrs. Emma F. Angell Drake, M.D., of Denver, Colorado. It was published in 1902 and is one of the Self and Sex series of “pure books on avoided subjects.” Its premise is that “Woman [is] fitted by the creator for wifehood and motherhood,” and it has chapters entitled “Home and Dress,” “Marital Relations,” “The Mother the Teacher,” and so on. My friend (...) had come across it in, of all places, the library of a mental hospital where his wife was being treated for postpartum depression. He stole it as a matter of principle. What a Young Wife Ought to Know has its late-medieval equivalent in a poem of around two hundred lines known as “What the Goodwife Taught Her Daughter,” which has been used quite often by medieval historians as evidence for aspects of female behavior in the fourteenth and fifteenth centuries. There are problems with this, though, as a comparison with Mrs. Emma F. Angell Drake's book shows. Historians of the early twentieth century would not, I assume, use What a Young Wife Ought to Know as evidence of social practice; rather, its interest is ideological. The same is true of “What the Goodwife Taught Her Daughter”: it is a poem that speaks for the special interests that have shaped its form and content. (shrink)

This article argues that despite individual Fellows’ interest in artistic practices, and similarities between a philosophical and a connoisseurial appreciation of art, the Royal Society as an institution may have been wary of image-making as a way of conveying knowledge because of the power of images to stir the passions and sway the intellect. Using Robert Hooke as a case study it explores some of the connections between philosophers and makers in Restoration London. It goes on to suggest that some (...) epistemic images were in fact designed to elicit an emotional response in their viewers in order to force them to re-evaluate the subject-matter by presenting it in a new and surprising way. (shrink)

The direct protection of civilians from the violence and harms of armed conflict is most often understood in fixed, identity-centred terms: of what protection is, where it is located, of who provid...

Modal logics support philosophy, providing means to organise information, and to think and act in response to abstract concepts and to real conditions. In its organisation, the modal is generative of the ethics of any given system. Feminist new materialist practices require us to consider ethics when generated by technological rather than theological modalities.

This article investigates the place of trust in learning relations in the classroom, not only between teacher and student, but also between student and student. To do this, it will first examine a pedagogy called community of inquiry, espoused by John Dewey and used in most Philosophy for Children courses in Australia. It will then consider what different forms of trust are involved in other power relations in the classroom, particularly the rational structuralism of R.S Peters, or the experiential philosophy (...) of Maria Montessori. It concludes that a community of inquiry shifts the ethical learning relation in significantly different ways because for educational growth, it values ethical trust more highly than a strategic trust in logical principle, duty, Truth, or cost/benefit analysis. (shrink)