Research on video game violence has focused on the impact of aggression, but has so far neglected the processes and mechanisms underlying the enjoyment of video game violence. The present contribution examines a specific process in this context, namely players' strategies to cope with moral concern that would arise from violent actions. Based on Bandura's theory of moral disengagement, we argue that in order to maintain their enjoyment of game violence, players find effective strategies to avoid or cope with the (...) moral conflict related to their violent behaviors in the game world. Exploratory interviews with ten players of violent video games revealed some relevance of moral reasoning to their game enjoyment, and several strategies that help players to ‘manage’ moral concern. Most importantly, respondents referred to the game-reality distinction and their focus on winning the game when explaining how violent action is a by-product of good performance. Findings are discussed in light of further theorizing on ‘moral management’ and potential links to the media violence debate. (shrink)

Deleuze and the Non/Human brings together leading international voices to consider the place of the philosophy of Gilles Deleuze in the nonhuman turn.It examines recent debates about the figure of the nonhuman in fields such as new materialism, speculative realism, animal studies, and the environmental and ecological Humanities and scrutinizes the debt to Deleuze's work that is evident in these emerging fields. Accordingly, the contributors to the volume are drawn from across the academy. Deleuze's philosophy already anticipated many of the (...) current debates about the non/human. The proposed volume continues this engagement, extending some of these lines of investigation, in disciplines such architecture, literary studies, gender studies, philosophy, geography and cultural studies. At the same time, its goal is to open up a critical line of questioning about what the nonhuman means in Deleuze's work itself. Deleuze and the Non/Human is thus both about the non/human from Deleuze's point of view, and about Deleuze from the point of view of the various problematics that can be included in the nonhuman turn.Deleuze and the Non/Human makes a timely intervention in a broad set of interdisciplinary debates, and demonstrates once again the force of Deleuze's philosophy for our critical examination of the contemporary condition. (shrink)

In their article, Romanis and Adkins delineate pregnancy loss and procreative loss to show that the former is possible without the latter, as in the case of artificial amnion and placenta technology.1 Here, we are interested in examining the reverse—procreative loss without pregnancy loss—to further tease apart these two types of loss. We discuss two cases: being forced to continue a pregnancy despite fetal demise due to abortion restrictions and choosing to selectively reduce a multifetal pregnancy. Our analysis buttresses the (...) authors’ conclusion: due to our fetal-centric conception of pregnancy, we are only able to value pregnancy instrumentally (ie, for the fetus), not intrinsically. Understanding pregnancy as an embodied state rather than a process that not only acknowledges the intrinsic value of pregnancy for pregnant people but also encourages society to intrinsically value pregnant people is important. In 2022, the Supreme Court of the United States removed the constitutional right to an abortion in Dobbs v Jackson Women’s Health Organization, shifting the responsibility of determining abortion regulations to individual US states.2 Due to the Dobbs decision, there …. (shrink)

This is the first book to address the social organisation of modern yoga practice as a primary focus of investigation and to undertake a comparative analysis to explore why certain styles of yoga have successfully transcended geographical boundaries and endured over time, whilst others have dwindled and failed. Using fresh empirical data of the different ways in which posture practice was disseminated transnationally by Krishnamacharya, Sivananda and their leading disciples, the book provides an original perspective. The author draws upon extensive (...) archival research and numerous fieldwork interviews in India and the UK to consider how the field of yoga we experience today was shaped by historic decisions about how it was transmitted. The book examines the specific ways in which a small group of yogis organised their practices and practitioners to popularise their styles of yoga to mainstream audiences outside of India. It suggests that one of the most overlooked contributions has been that of Sivananda Saraswati (1887-1963) for whom this study finds his early example acted as a cornerstone for the growth of posture practice. Outlining how yoga practice is organised today on the world stage, how leading brands fit into the wider field of modern yoga practice and how historical developments led to a mainstream globalised practice, this book will be of interest to researchers in the field of Yoga Studies, Religious Studies, Hindu Studies, South Asian History, Sociology and Organisational Studies. (shrink)

Describing rabbinic reasoning as a rational response to experience. Hashkes combines insights from the analytic philosophy of Wittgenstein, Quine, and Davidson with the semiotics of Peirce to construe knowledge as systematic reasoning occurring within a community of inquiry. Her reading of the works of Emmanuel Levinas and Jean-Luc Marion allows her to create a philosophical bridge between a discourse of God and a discourse of reason. This synthesis of analytic philosophy and pragmatism, hermeneutics and theology provides Hashkes with a sophisticated (...) tool to understand Rabbinic Judaism. It also makes this study both unique and path breaking in contemporary Jewish philosophy and Rabbinic thought. (shrink)

Tsiyune derekh be-filosofyah ha-yehudit be-sugiyot ha-ʻam ha-nivḥar.

Although it seems commonsensical to say that one cannot merely have too little, but also too much self-control, the philosophical debate has largely focused on failures of self-control rather than its potential excesses. There are a few notable exceptions. But, by and large, the issue of having too much self-control has not received a lot of attention. This paper takes another careful look at the commonsensical position that it is possible to have too much self-control. One key insight that will (...) emerge is that there are certain important confusions surrounding this view. Once these are removed, however, we are led to the conclusion that there need not be anything intrinsically problematic about being a paragon of self-control. (shrink)

Comic is one of the paradigmatic forms of hybrid media, and coming up with a satisfactory definition for it has been difficult. Sam Cowling and Ley Cray (2022) take a functional approach and offer an Intentional Picture-Reading View which defines comics as something that is “aptly intended to be picture-read.” I show that the view is extensionally inadequate as is because formally ambitious prose and concrete poetry, too, are aptly intended to be picture-read. The way forward, I argue, is to (...) look at more medium-specific non-depictive images (such as speech balloons and panels) to set comics apart from other hybrid media. (shrink)

Part of a book symposium for Peter Langland-Hassan's Explaining Imagination (2020).

The democratic legitimacy ideal requires value judgments in science to be legitimised by democratic procedures in order for them to reflect the public interest or democratic aims. Such a view has been explicitly defended by Intemann (2015) and Schroeder (2021), amongst others, and reflects a more widely shared commitment to a democratisation of science and integration of public participation procedures. This paper suggests that the democratic legitimacy ideal in its current form does not leave space for partisan science – science (...) that is politically or societally engaged. This is problematic because partisan research can contribute substantially to science and society, a point that I will illustrate with a recent case study from the Netherlands. To resolve this problem, I scrutinise the notion of democratic legitimacy and consider its use in the values in science discourse. Current discussions focus on democratic decision-making procedures to legitimise specific value judgements. I show that this focus does not adequately represent sound procedures of legitimisation at the hand of political theories of representation. Consequently, I develop a different approach: I propose to consider scientists as a special case of representatives who are authorised to make independent value judgements while nevertheless being constrained by the demands of their constituencies. Based on this approach, I argue that values in science do not need to be based on democratically agreed upon aims or the public interest in every instance. Instead, I advocate for a pluralist system of scientific mandates, which differs from both value pluralism and the democratic legitimacy ideal. (shrink)

Trait mindfulness confers emotional benefits and encourages skillful emotion regulation, in part because it helps people more deliberately attend to internal experiences and external surroundings. Such heightened attentional control might help skillfully deploy one’s attention towards certain kinds of stimuli, which may in turn help regulate emotions, but this remains unknown. Testing how trait mindful people deploy attention when regulating their emotions could help uncover the specific mechanisms of mindfulness that confer its emotional benefits. The present study aimed to determine (...) whether high trait mindfulness is associated with sustained attention biases to (i.e. longer gaze at) emotional scenes, when all participants are given the emotion regulation goal of staying in a positive mood. To measure this, we used eye tracking to assess selective attention to positive, neutral, and negative photographs. Higher trait mindfulness was associated with both a stronger attention bias for positive (vs. neutral and vs. negative) images, as well as greater success staying in a positive mood during viewing. Surprisingly, this attention bias towards the positive images did not mediate the relationship between mindfulness and maintenance of positive mood. Future work should compare visual attention to other emotion regulation strategies that may maximise positive affect for mindful people. (shrink)

In public discourse trauma is predominantly framed as an overwhelming event undergone by the individual. In this article I first provide a brief genealogy to trace the emergence of what is now the dominant temporal framework of psychological catastrophe. I supplement this evental nosology with a durational consideration of trauma by drawing on the works of Henri Bergson and his articulation of duration, memory, and lived experience. Durational trauma accommodates liminal and ongoing experiences of the catastrophic that are equally devastating (...) to the paradigmatic exemplars of PTSD. This alternate account entails different modalities of reparation and responsibility to the systemic traumatization of others. For this I draw on Levinas and his intersubjective ethics drawing out the relevancy his work has for this concept of durational trauma. Levinas’s emphasis on expiation avoids the reification of the trauma of the other as spectacle and draws into focus one’s own participation in the circulation and continuation of ongoing traumatic networks. This contributes to the emergent alchemy of reading Bergson and Levinas together, but likewise, to philosophy of trauma and the ethical responsibility and temporality of ongoing systemic harm. (shrink)

Accompanying the ‘moral panic’ about an obesity epidemic is a growth in female body dissatisfaction and dieting. This article maintains that feminist theology must play a vital role in returning the future to fat bodies at a time when the estimated spending on diet products in the US alone equals the projected costs of obesity. The theological nature of this task is essential given the way harmful theological systems and associations remerge within commercial dieting settings to help demonize food, appetite (...) and eating and reestablish ancient associations between women, food and sin. This article develops a feminist theology of food and fat by drawing on the lived experiences of women who diet. Engaging with my own ethnography, I argue that feminist theology must challenge the discourses of sin and salvation which resource the ‘secular’ commercial dieting industry, and instead construct theologies which are ‘good to taste’ and nourishing to our bodies. (shrink)

The relationship between the concepts of bad faith, coined by Jean-Paul Sartre, and cognitive dissonance, developed by Leon Festinger, is often misunderstood. Frequently, the terms are over-generalized and equivocated as synonymous ideas. This paper attempts to clarify the intricacies of these two concepts, outlining their similarities and differences.

Name der Zeitschrift: Das Mittelalter Jahrgang: 22 Heft: 1 Seiten: 115-129.

Volume 50, Issue 3, July 2019, Page 278-279.

The biological world is full of phenomena that seem to run counter to Darwin's insight that natural selection can lead to the appearance of design. For instance, why do organisms in some species divide reproductive labor? The existence of non-reproducing organisms in such 'eusocial' species looks to be at odds with an evolutionary theory which posits traits exist because they help organisms survive and reproduce. What is the evolutionary advantage of an insect being distasteful to its predators? The distastefulness appears (...) designed to deter predators, but can only affect the predator's actions when the insect is eaten; it is hard to see how such a trait could be passed on. This Element will cover the shared foundations of evolutionary explanations for these and other seemingly puzzling phenomena, focusing on the concepts of inclusive fitness and kin selection. (shrink)

There is no topic that attracts more attention, more energy and time and devotion, than love. As long as there's been recorded history, love has taken center seat as the inspiration for countless paintings, instigator of wars, muse of untold poets and musicians. And just as poetry, art and music have the ability to communicate something about love that is difficult to articulate with words, the same is true of mathematics. Of course, mathematics can't easily help us translate the emotional (...) side of love, emotions rarely behave in a neatly ordered, rational and easily predictable way. It is difficult to quantify the rollercoaster of romance or to define how lovers might feel via a set of simple equations. But that doesn't mean that mathematics isn't crucial to understanding love. Love, like most things in life, is full of patterns. And mathematics is ultimately the study of patterns, from predicting the weather to the fluctuations of the stock market, the movement of planets or the growth of cities. These patterns twist and turn and warp and evolve just as the rituals of love do. In [this book, the author] takes the listener on a fascinating journey through the patterns that define our love lives, tackling some of the most common yet complex questions pertaining to love: What's the chance of us finding love? What's the chance that it will last? How does online dating work, exactly? When should you settle down? How can you avoid divorce? When is it right to compromise? Can game theory help us decide whether or not to call? From evaluating the best strategies for online dating to defining the nebulous concept of beauty, Dr. Fry proves, with great insight, wit and fun, that math is a surprisingly useful tool to negotiate the complicated, often baffling, sometimes infuriating, always interesting, patterns of love. (shrink)

After decades of absence, the federal legalization of hemp in the U.S. positions the crop as an innovative, plant-based input for conventional products. Through an application of the diffusion of innovations theory, this study responds to identified research needs made by hemp stakeholders and the existing literature by modeling the influence of innovation characteristics on propensity to use hemp products among Vermont consumers. Findings reveal that attributes associated with relative advantage and trialability significantly influence propensity to use at least one (...) type of hemp product, as well as use multiple types of hemp products. This highlights particularly salient points for hemp stakeholders engaged in the marketing and communication of hemp products. Findings contribute to informed strategy creation for producers, institutions, and other stakeholders operating in this nascent industry, where data and research continue to be limited. (shrink)

The correspondence between Hannah Arendt and Karl Jaspers begins in 1926, when the twenty-year-old Arendt studied philosophy with Jaspers in Heidelberg. It is interrupted by Arendt's emigration and Jasper's 'inner emigration' and resumes in the fall of 1945. From then until Jaspers's death in 1969, the initial teacher-student relationship develops into a close friendship. Three countries figure prominently in the correspondence: Germany, Israel, and the United States. Among the topics are Fascism, the atom bomb and the threat of global (...) destruction, German guilt for the Holocaust, Jewishness, the State of Israel, American politics and American universities, the Eichmann trial in Jerusalem. Arendt and Jaspers discuss people both famous and obscure. They gossip, joke complain, and argue. They commiserate with each other over the illnesses and infirmities of old age. And they converse about the world's great philosophers: Spinoza, Kant, Marx, Max Weber, Heidegger. Here is a fascinating dialogue between a woman and a man, a Jew and a German, a questioner and a visionary, both uncompromising in their examination of our troubled century. (shrink)

Although Hannah Arendt is considered one of the major contributors to social and political thought in the twentieth century, this is the first general anthology ...

In this paper, I distinguish three claims, which I label individual intentional autonomy, individual intentional autarky, and intentional individualism. The autonomy claim is that under normal circumstances, each individual's behavior has to be interpreted as his or her own action. The autarky claim is that the intentional interpretation of an individual's behavior has to bottom out in that individual's own volitions, or pro-attitudes. The individualism claim is weaker, arguing that any interpretation of an individual's behavior has to be given in (...) terms of individual intentional states. I argue that individual intentional autonomy implies neither individual intentional autarky, nor intentional individualism, with which it is usually lumped together. I further argue that this insight is the key to an adequate view of an important class of actions, i.e., plural actions. Key Words: joint action • shared intentions • methodological individualism • intentional interpretation • collective agents • influence • autonomy. (shrink)

I defend the normativity of meaning against recent objections by arguing for a new interpretation of the ‘ought’ relevant to meaning. Both critics and defenders of the normativity thesis have understood statements about how an expression ought to be used as either prescriptive or semantic. I propose an alternative view of the ‘ought’ as conveying the primitively normative attitudes speakers must adopt towards their uses if they are to use the expression with understanding.

Benardete paradoxes involve a beginningless set each member of which satisfies some predicate just in case no earlier member satisfies it. Such paradoxes have been wielded on behalf of arguments for the impossibility of an infinite past. These arguments often deploy patchwork principles in support of their key linking premise. Here I argue that patchwork principles fail to justify this key premise.

It has been claimed in the literature that collective intentionality and group attitudes presuppose some “sense of ‘us’” among the participants (other labels sometimes used are “sense of community,” “communal awareness,” “shared point of view,” or “we-perspective”). While this seems plausible enough on an intuitive level, little attention has been paid so far to the question of what the nature and role of this mysterious “sense of ‘us’” might be. This paper states (and argues for) the following five claims: (1) (...) it is neither the case that the sense in question has the community (or “us”) in its content or as its object nor does the attitude in question presuppose a preexistent community (or “us”) as its subject. (2) The “sense of ‘us’” is plural pre-reflective self-awareness. (3) Plural pre-reflective self-awareness plays the same role in the constitution of a common mind that singular pre-reflective self-awareness plays in the individual mind. (4) The most important conceptions of plural subjects, collective persons, or group agents in the current literature fail to recognize the nature and role of plural self-awareness, and therefore fall short in important respects. (5) In spite of the striking similarities between the plural and the singular mind, there are important differences to consider. The authority of the singular first person point of view has no equivalent in the plural case. (shrink)

Journal Name: Cognitive Linguistics Issue: Ahead of print.

Edward Feser defends the ‘Aristotelian proof’ for the existence of God, which reasons that the only adequate explanation of the existence of change is in terms of an unchangeable, purely actual being. His argument, however, relies on the falsity of the Existential Inertia Thesis, according to which concrete objects tend to persist in existence without requiring an existential sustaining cause. In this article, I first characterize the dialectical context of Feser’s Aristotelian proof, paying special attention to EIT and its rival (...) thesis—the Existential Expiration Thesis. Next, I provide a more precise characterization of EIT, after which I outline two metaphysical accounts of existential inertia. I then develop new lines of reasoning in favor of EIT that appeal to the theoretical virtues of explanatory power and simplicity. Finally, I address the predominant criticisms of EIT in the literature. (shrink)

We argue that there is a conflict among classical theism's commitments to divine simplicity, divine creative freedom, and omniscience. We start by defining key terms for the debate related to classical theism. Then we articulate a new argument, the Aloneness Argument, aiming to establish a conflict among these attributes. In broad outline, the argument proceeds as follows. Under classical theism, it's possible that God exists without anything apart from Him. Any knowledge God has in such a world would be wholly (...) intrinsic. But there are contingent truths in every world, including the world in which God exists alone. So, it's possible that God contingently has wholly intrinsic knowledge. But whatever is contingent and wholly intrinsic is an accident. So, God possibly has an accident. This is incompatible with classical theism. Finally, we consider and rebut several objections. (shrink)

Met als uitgangspunt de theorie en wijsbegeerte van het wettenrecht wordt een inzicht gegeven in de ontwikkeling van recht en staat in de 20e eeuw.

I defend a new argument for causal finitism, the view that nothing can have an infinite causal history. I begin by defending a number of plausible metaphysical principles, after which I explore a host of novel variants of the Littlewood-Ross and Thomson’s Lamp paradoxes that violate such principles. I argue that causal finitism is the best solution to the paradoxes.

Modal collapse arguments are all the rage in certain philosophical circles as of late. The arguments purport to show that classical theism entails the absurdly fatalistic conclusion that everything exists necessarily. My first aim in this paper is bold: to put an end to action-based modal collapse arguments against classical theism. To accomplish this, I first articulate the ‘Simple Modal Collapse Argument’ and then characterize and defend Tomaszewski’s criticism thereof. Second, I critically examine Mullins’ new modal collapse argument formulated in (...) response to the aforementioned criticism. I argue that Mullins’ new argument does not succeed. Third, I critically examine a powers-based modal collapse argument against classical theism that has received much less attention in the literature. Fourth, I show why God’s being purely actual, as well God’s being identical to each of God’s acts, simply cannot entail modal collapse given indeterministic causation. This, I take it, signals the death of modal collapse arguments. But not all hope is lost for proponents of modal collapse arguments—for the death is a fruitful one insofar as it paves the way for new inquiry into at least two new potential problems for classical theism. Showing this is my paper’s second aim. (shrink)