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Heidi L. Maibom [17]Heidi Maibom [13]Heidi Lene Maibom [8]
  1. The Mad, the Bad, and the Psychopath.Heidi L. Maibom - 2008 - Neuroethics 1 (3):167-184.
    It is common for philosophers to argue that psychopaths are not morally responsible because they lack some of the essential capacities for morality. In legal terms, they are criminally insane. Typically, however, the insanity defense is not available to psychopaths. The primary reason is that they appear to have the knowledge and understanding required under the M’Naghten Rules. However, it has been argued that what is required for moral and legal responsibility is ‘deep’ moral understanding, something that psychopaths do not (...)
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  2. Moral Unreason: The Case of Psychopathy.Heidi Lene Maibom - 2005 - Mind and Language 20 (2):237-57.
    Psychopaths are renowned for their immoral behavior. They are ideal candidates for testing the empirical plausibility of moral theories. Many think the source of their immorality is their emotional deficits. Psychopaths experience no guilt or remorse, feel no empathy, and appear to be perfectly rational. If this is true, sentimentalism is supported over rationalism. Here, I examine the nature of psychopathic practical reason and argue that it is impaired. The relevance to morality is discussed. I conclude that rationalists can explain (...)
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  3. Neurofeminism: Issues at the Intersection of Feminist Theory and Cognitive Science.Robyn Bluhm, Anne Jaap Jacobson & Heidi Lene Maibom (eds.) - 2012 - Palgrave-Macmillan.
  4. Social Systems.Heidi L. Maibom - 2007 - Philosophical Psychology 20 (5):557 – 578.
    It used to be thought that folk psychology is the only game in town. Focusing merely on what people do will not allow you to predict what they are likely to do next. For that, you must consider their beliefs, desires, intentions, etc. Recent evidence from developmental psychology and fMRI studies indicates that this conclusion was premature. We parse motion in an environment as behavior of a particular type, and behavior thus construed can feature in systematizations that we know. Building (...)
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  5.  89
    The Mindreader and the Scientist.Heidi Lene Maibom - 2003 - Mind and Language 18 (3):296-315.
    Among theory theorists, it is commonly thought that folk psychological theory is tacitly known. However, folk psychological knowledge has none of the central features of tacit knowledge. But if it is ordinary knowledge, why is it that we have difficulties expressing anything but a handful of folk psychological generalisations? The reason is that our knowledge is of theoretical models and hypotheses, not of universal generalisations. Adopting this alternative view of (scientific) theories, we come to see that, given time and reflection, (...)
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  6.  29
    In Defence of (Model) Theory Theory.Heidi Maibom - 2009 - Journal of Consciousness Studies 16 (6-8):6-8.
    In this paper, I present a version of theory theory, so-called model theory, according to which theories are families of models, which represent real-world phenomena when combined with relevant hypotheses, best interpreted in terms of know-how. This form of theory theory has a number of advantages over traditional forms, and is not subject to some recent charges coming from narrativity theory. Most importantly, practice is central to model theory. Practice matters because folk psychological knowledge is knowledge of the world only (...)
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  7. The Descent of Shame.Heidi Maibom - 2010 - Philosophy and Phenomenological Research 80 (3):566 - 594.
    Shame is a painful emotion concerned with failure to live up to certain standards, norms, or ideals. The subject feels that she falls in the regard of others; she feels watched and exposed. As a result, she feels bad about the person that she is. The most popular view of shame is that someone only feels ashamed if she fails to live up to standards, norms, or ideals that she, herself, accepts. In this paper, I provide support for a different (...)
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  8.  81
    The Presence of Others.Heidi Lene Maibom - 2007 - Philosophical Studies 132 (2):161-190.
    Hybrid accounts of folk psychology maintain that we sometimes theorize and sometimes simulate in order to understand others. An important question is why this is the case. In this paper, I present a view according to which simulation, but not theory, plays a central role in empathy. In contrast to others taking a similar approach to simulation, I do not focus on empathy’s cognitive aspect, but stress its affective-motivational one. Simulating others’ emotions usually engages our motivations altruistically. By vicariously feeling (...)
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  9. Feeling for Others: Empathy, Sympathy, and Morality.Heidi L. Maibom - 2009 - Inquiry : An Interdisciplinary Journal of Philosophy 52 (5):483-499.
    An increasingly popular suggestion is that empathy and/or sympathy plays a foundational role in understanding harm norms and being motivated by them. In this paper, I argue these emotions play a rather more moderate role in harms norms than we are often led to believe. Evidence from people with frontal lobe damage suggests that neither empathy, nor sympathy is necessary for the understanding of such norms. Furthermore, people's understanding of why it is wrong to harm varies and is by no (...)
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  10.  6
    Acting Without Knowledge.Heidi Lene Maibom - 2018 - Behavioral and Brain Sciences 41.
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  11.  5
    The Descent of Shame1.Heidi L. Maibom - 2010 - Philosophy and Phenomenological Research 80 (3):566-594.
    Shame is a painful emotion concerned with failure to live up to certain standards, norms, or ideals. The subject feels that she falls in the regard of others; she feels watched and exposed. As a result, she feels bad about the person that she is. The most popular view of shame is that someone only feels ashamed if she fails to live up to standards, norms, or ideals that she, herself, accepts. In this paper, I provide support for a different (...)
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  12.  48
    To Treat a Psychopath.Heidi L. Maibom - 2014 - Theoretical Medicine and Bioethics 35 (1):31-42.
    Some people are now quite optimistic about the possibility of treating psychopathy with drugs that directly modulate brain function. I argue that this optimism is misplaced. Psychopathy is a global disorder in an individual’s worldview, including his social and moral outlook. Because of the unity of this Weltanschauung, it is unlikely to be treatable in a piecemeal fashion. Recent neuroscientific methods do not give us much hope that we can replace, in a wholesale manner, problematic views of the world with (...)
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  13.  79
    What Experimental Evidence Shows Us About the Role of Emotions in Moral Judgement.Heidi Maibom - 2010 - Philosophy Compass 5 (11):999-1012.
    In empirically minded research, it is widely agreed that emotions play an important, even essential, role in moral judgment. Experimental research on moral development, psychopathology, helping behavior, moral judgment, and moral justification has been used to support different new forms of sentimentalism. This article reviews this evidence critically and proposes that although it suggests that emotions play a role in moral judgment, it does so in a more limited way than is often assumed to be the case. Some evidence shows (...)
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  14. Without Taste: Psychopaths and the Appreciation of Art.Heidi Maibom & James Harold - 2010 - Nouvelle Revue d'Esthétique 6:151-63.
    Psychopaths are the bugbears of moral philosophy. They are often used as examples of perfectly rational people who are nonetheless willing to do great moral wrong without regret; hence the disorder has received the epithet “moral insanity” (Pritchard 1835). But whereas philosophers have had a great deal to say about psychopaths’ glaring and often horrifying lack of moral conscience, their aesthetic capacities have received hardly any attention, and are generally assumed to be intact or even enhanced. Popular culture often portrays (...)
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  15.  67
    Imagining Others.Heidi L. Maibom - 2010 - Les ateliers de l'éthique/The Ethics Forum 5 (1):34-49.
    It is often argued that the ability to imagine what others think and feel is central to moral functioning. In this paper, I consider to what extent this is true. I argue that neither the ability to think of others as having representational mental states, nor the ability to imagine being in their position, is necessary for moral understanding or moral motivation. I go on to argue that the area in which thinking about others’ thoughts and feelings appears to play (...)
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  16.  11
    Psychopathy: Morally Incapacitated Persons.Heidi Maibom - 2017 - In Thomas Schramme & Steven Edwards (eds.), Handbook of the Philosophy of Medicine. Dordrecht: Springer. pp. 1109-1129.
    After describing the disorder of psychopathy, I examine the theories and the evidence concerning the psychopaths’ deficient moral capacities. I first examine whether or not psychopaths can pass tests of moral knowledge. Most of the evidence suggests that they can. If there is a lack of moral understanding, then it has to be due to an incapacity that affects not their declarative knowledge of moral norms, but their deeper understanding of them. I then examine two suggestions: it is their deficient (...)
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  17.  1
    Moral Unreason: The Case of Psychopathy.Heidi L. Maibom - 2005 - Mind and Language 20 (2):237-257.
    : Psychopaths are renowned for their immoral behavior. They are ideal candidates for testing the empirical plausibility of moral theories. Many think the source of their immorality is their emotional deficits. Psychopaths experience no guilt or remorse, feel no empathy, and appear to be perfectly rational. If this is true, sentimentalism is supported over rationalism. Here, I examine the nature of psychopathic practical reason and argue that it is impaired. The relevance to morality is discussed. I conclude that rationalists can (...)
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  18. Rationalism, Emotivism, and the Psychopath.Heidi L. Maibom - 2010 - In Luca Malatesti & John McMillan (eds.), Responsibility and Psychopathy: Interfacing Law, Psychiatry and Philosophy. Oxford University Press.
  19.  65
    Review: Mind in Everyday Life and Cognitive Science. [REVIEW]Heidi Lene Maibom - 2003 - Mind 112 (447):493-496.
  20.  6
    Empathy is Not a Thermometer.Kyle Furlane & Heidi L. Maibom - 2017 - Philosophia 45 (3):861-866.
    We raise two objections to Slote’s article. First, empathy cannot provide information about the world in the direct way Slote proposes. Emotional contagion might be able to do so, but this type of process is different from the empathic one. Second, even if we accept his view of empathy, his claim that we make moral judgments via empathizing with the ‘warmth’ or ‘coldness’ of the actor seems misguided because, we usually empathize with the patient, and we empathize with emotions, not (...)
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  21. Feeling for Others: Empathy and Sympathy as Sources of Moral Motivation.Heidi Maibom - manuscript
    According to the Humean theory of motivation, we only have a reason to act if we have both a belief and a pro-attitude. When it comes to moral reasons, it matters a great deal what that pro-attitude is; pure self-interest cannot combine with a belief to form a moral reason. A long tradition regards empathy and sympathy as moral motivators, and recent psychological evidence supports this view. I examine what I take to be the most plausible version of this claim: (...)
     
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  22.  11
    Bagnoli, Carla, Ed. Morality and the Emotions.Oxford: Oxford University Press, 2011. Pp. 304. $65.00.Heidi L. Maibom - 2014 - Ethics 124 (2):384-388.
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  23.  11
    Review: Carla Bagnoli, Ed., Morality and the Emotions. [REVIEW]Heidi L. Maibom - forthcoming - Philosophical Explorations.
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  24.  9
    Empathy: Philosophical and Psychological Perspectives, Edited by Amy Coplan and Peter Goldie.Heidi Lene Maibom - 2014 - Mind 123 (491):880-882.
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  25.  8
    Psychopathy.Heidi L. Maibom - 2013 - In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell.
  26.  1
    Imagining Others.Heidi L. Maibom - 2010 - Les Ateliers de L’Ethique 5 (1):34-49.
    It is often argued that the ability to imagine what others think and feel is central to moral func- tioning. In this paper, I consider to what extent this is true. I argue that neither the ability to think of others as having representational mental states, nor the ability to imagine being in their position, is necessary for moral understanding or moral motivation. I go on to argue that the area in which thinking about others’ thoughts and feelings appears to (...)
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  27. David E. Ohreen, The Scope and Limits of Folk Psychology: A Socio-Linguistic Approach Reviewed By.Heidi L. Maibom - 2005 - Philosophy in Review 25 (4):288-290.
     
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  28.  5
    Tacit Knowledge and Folk Psychology.Heidi L. Maibom - 2000 - Danish Yearbook of Philosophy 35:95.
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  29. I Feel What You Think.Heidi Maibom - unknown
    Psychological ascriptions are most commonly understood to be Machiavellian and objective (Dennett 1987, Fodor 1987, Heal 1986, Whiten & Byrne 1988). We ascribe thoughts, feelings, and desires to others to better understand them. Since we must cooperate, compete, or simply co-exist with others, the more we know about their psychology the better. Being aimed at understanding others—in relative independence from us—psychological ascriptions are objective. Such ascriptions are also Machiavellian to the extent that their ultimate aim is to help us plan (...)
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  30.  2
    Sans Goût : L'Art Et le Psychopathe.Heidi L. Maibom, James Harold & Jean-Claude Hugon - 2010 - Nouvelle Revue D’Esthétique 6 (2):151.
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  31.  1
    Mind in Everyday Life and Cognitive Science. [REVIEW]Heidi Lene Maibom - 2003 - Mind 112 (447):493-496.
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  32. Patriotic Virtue.Heidi Maibom & Fred Bennett - manuscript
    Some philosophers argue that the state and its citizens stand in a morally privileged position vis-à-vis one another but not towards other states or citizens. However, many of those people, particularly philosophical liberals, also hold that morally insignificant differences, such as place of birth, sex, or ethnicity, should not affects rights, liberties, and life prospects. On the face of it, these two sets of ideas appear incompatible and point to a conflict in some liberal thought. Liberal philosophers, like John Rawls, (...)
     
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  33. Introduction.Robyn Bluhm, Anne Jaap Jacobson & Heidi Maibom - 2012 - In Robyn Bluhm, Anne Jaap Jacobson & Heidi Lene Maibom (eds.), Neurofeminism: Issues at the Intersection of Feminist Theory and Cognitive Science. Palgrave-Macmillan.
  34. Empathy and Morality.Heidi L. Maibom (ed.) - 2014 - Oup Usa.
    This volume contains twelve original papers about the importance of empathy and sympathy to morality, with perspectives from philosophy, psychology, psychiatry, anthropology, and neuroscience.
     
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  35. In a Different Voice?Heidi Maibom - 2012 - In Robyn Bluhm, Anne Jaap Jacobson & Heidi Lene Maibom (eds.), Neurofeminism: Issues at the Intersection of Feminist Theory and Cognitive Science. Palgrave-Macmillan.
  36. The Mindreader and the Scientist.Heidi Maibom - 2003 - Mind and Language 18 (3):296-315.
    : Among theory theorists, it is commonly thought that folk psychological theory is tacitly known. However, folk psychological knowledge has none of the central features of tacit knowledge. But if it is ordinary knowledge, why is it that we have difficulties expressing anything but a handful of folk psychological generalisations? The reason is that our knowledge is of theoretical models and hypotheses, not of universal generalisations. Adopting this alternative view of theories, we come to see that, given time and reflection, (...)
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  37. The Philosophy of Empathy.Heidi Maibom (ed.) - 2017 - Routledge.
     
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  38. The Routledge Handbook of Philosophy of Empathy.Heidi Maibom (ed.) - 2017 - Routledge.
    Empathy plays a central role in the history and contemporary study of ethics, interpersonal understanding, and the emotions, yet until now has been relatively underexplored. _The Routledge Handbook of Philosophy of Empathy_ is an outstanding reference source to the key topics, problems and debates in this exciting field and is the first collection of its kind. Comprising over thirty chapters by a team of international contributors, the _Handbook_ is divided into six parts: Core issues History of empathy Empathy and understanding (...)
     
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