Excerpt: In the lecture What Pragmatism Means, William James gives us what became one of the most famous examples of strengths of the pragmatic method. Instead of beginning with an argument, he provides a story. In this story, James and several of his friends are on a camping trip when a “ferocious metaphysical dispute” arises concerning the movements of a squirrelii. A squirrel, the story goes, clings the one side of a tree-trunk, and on the other side a man tries (...) to catch a glimpse of it, by rapidly chasing it around the tree. However, the squirrel moves just as fast as the man does, always keeping the tree between itself and his pursuer – and the man never sees the squirrel. So, why does James call it a “ferocious metaphysical dispute”? The campers ask: while we can concede that the man has circled completely around the tree, has he gone around the squirrel? Some of the campers say yes, others no, and an argument ensues over who is correct. (shrink)

There is a clash between some people's positive logical intuitions about traditional or Aristotelian logic and the assessment ofthat logic made by modem logic. In response to the clash, four sorts of reasons that might be given for referring one logic to the other are considered, but it is argued that none of them provides a decisive reason in favor of one rather than the other. A reformist and a radical response to the apparent inability to give reasons to prefer (...) one logic to the other are considered and reasons given for preferring the radical response. (shrink)

(2007). A Rview Of “Musonius Rufus and Education in the Good Life: A Model of Teaching and Living Virtue”. Educational Studies: Vol. 42, No. 1, pp. 77-81.

Positive public perceptions of academic quality and professional ethics are critical to the long-term legitimacy of American colleges and universities. Faculty codes of conduct are one mechanism whereby the professoriate can define acceptable practice, exercise social control, and maintain public confidence in higher education, yet the drivers of their adoption are not well understood. Building upon previous research into such organizational behavior by institutional type, this study examined the prevalence and content of publicly posted faculty codes of conduct within an (...) organizational field of institutions that share a common religious identity but differ in their institutional types and employment structures. Faculty handbooks from American member institutions of the Council for Christian Colleges & Universities, an international association of faith-based institutions, were gathered and analyzed. Although only 27% of CCCU member institutions in the U.S. publicly posted faculty codes of conduct, the average number of tenets present in each code was higher than suggested by previous research. Study findings also revealed that membership category, institutional type, and employment structures influence the content of faculty codes of conduct, indicating that isomorphic pressures operate within this particular organizational field. The piece concludes by commending publicly posted codes of conduct as an affirmation of the personal responsibility, fairness, and care exercised by ethical professionals in the academy. (shrink)

Commentators have noted that the issue stands taken by each side of the American “culture war” lack conceptual consistency and can even seem contradictory. We sought to understand the psychological underpinnings of culture war attitudes using Moral Foundations Theory. In two studies involving 24,739 participants and 20 such issues, we found that endorsement of five moral foundations predicted judgments about these issues over and above ideology, age, gender, religious attendance, and interest in politics. Our results suggest that dispositional tendencies, particularly (...) a person’s moral intuitions, may underlie, motivate, and unite ideological positions across a variety of issues and offer new insights into the multiple “moral threads” connecting disparate political positions. (shrink)

Described as one of the two fathers of medical law, Professor Peter Skegg has been a leading figure in the study of law and medicine. Over a 46 year academic career at the University of Auckland, University of Oxford, and the University of Otago, Professor Skegg has helped develop the field of medical law into a burgeoning academic discipline and has provided intellectual guardianship for the practice of law and medicine. This collection brings together contemporaries, colleagues, and former students of (...) Professor Skegg to celebrate his enduring contribution to the study of medical law. This edited collection contains twelve essays written by a range of internationally recognised medical lawyers. The topics cover the regulation of medical practitioners, consent, rights in bodily material, euthanasia, compensation and ethical approval for medical research, treatment orders for mental health conditions, and surrogacy laws. Whilst some of the essays return to territory that has been initially surveyed by Peter s research and analysis, others touch upon some wider medical law topics, illustrating Peter s lasting contribution to medical law as well as mapping out some of the new frontiers for the discipline of medical law. Academics, students and practitioners, from a range of jurisdictions, who are interested in how the law governs the provision of healthcare will benefit reading the various essays contained here. In addition, anyone who has had the good fortune of working with, or learning from, Professor Skegg will also enjoy the opportunity to return to the field of study that he founded. (shrink)

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

The representations of deep convolutional neural networks (CNNs) are formed from generalizing similarities and abstracting from differences in the manner of the empiricist theory of abstraction (Buckner, Synthese 195:5339–5372, 2018). The empiricist theory of abstraction is well understood to entail infinite regress and circularity in content constitution (Husserl, Logical Investigations. Routledge, 2001). This paper argues these entailments hold a fortiori for deep CNNs. Two theses result: deep CNNs require supplementation by Quine’s “apparatus of identity and quantification” in order to (1) (...) achieve concepts, and (2) represent objects, as opposed to “half-entities” corresponding to similarity amalgams (Quine, Quintessence, Cambridge, 2004, p. 107). Similarity amalgams are also called “approximate meaning[s]” (Marcus & Davis, Rebooting AI, Pantheon, 2019, p. 132). Although Husserl inferred the “complete abandonment of the empiricist theory of abstraction” (a fortiori deep CNNs) due to the infinite regress and circularity arguments examined in this paper, I argue that the statistical learning of deep CNNs may be incorporated into a Fodorian hybrid account that supports Quine’s “sortal predicates, negation, plurals, identity, pronouns, and quantifiers” which are representationally necessary to overcome the regress/circularity in content constitution and achieve objective (as opposed to similarity-subjective) representation (Burge, Origins of Objectivity. Oxford, 2010, p. 238). I base myself initially on Yoshimi’s (New Frontiers in Psychology, 2011) attempt to explain Husserlian phenomenology with neural networks but depart from him due to the arguments and consequently propose a two-system view which converges with Weiskopf’s proposal (“Observational Concepts.” The Conceptual Mind. MIT, 2015. 223–248). (shrink)

This chapter inquires into an initially rather startling claim Sebastian Rödl makes in his Self-Consciousness and Objectivity (SC&O): that the power of judgment is not a power among other powers, but rather “the power” (p. 60). It traces Rödl’s sophisticated understanding of powers, as presented in SC&O, in terms of a distinction between “simple powers”, such as a pear tree’s power to blossom, on the one hand, and “self-conscious powers”, such as the power of judgment, on the other. Reflection on (...) related distinctions that SC&O makes between forms of explanation and forms of necessity yields the insight that these two kinds of power cannot be kept apart. The chapter discusses various attempts to bring them together in a satisfactory way and concludes with a proposal in which the idea of givenness plays a central role, in such a way that the initially startling claim can be seen to make sense. (shrink)

Let N, O and S denote the set of nonnegative integers, the graph of the constant 0 function and the graph of the successor function respectively. For sets $P, Q, R \subseteq N^2$ operations of transposition, composition, and bracketing are defined as follows: $P^\cup = \{\langle x, y\rangle | \langle y, x\rangle \epsilon P\}, PQ = \{\langle x, z\rangle| \exists y\langle x, y\rangle \epsilon P & \langle y, z\rangle \epsilon Q\}$ , and [ P, Q, R] = ∪n ε M(PnQR (...) n). THEOREM. The class of recursively enumerable subsets of N2 is the smallest class of sets with O and S as members and closed under transposition, composition, and bracketing. This result is derived from a characterization by Julia Robinson of the class of general recursive functions of one variable in terms of function composition and "definition by general recursion." A key step in the proof is to show that if a function F is defined by general recursion from functions A, M, P and R then F = [ P∪, A∪ M, R]. The above definitions of the transposition, composition, and bracketing operations on subsets of N2 can be generalized to subsets of X2 for an arbitrary set X. In this abstract setting it is possible to show that the bracket operation can be defined in terms of K, L, transposition, composition, intersection, and reflexive transitive closure where K: X → X and L: X → X are functions for decoding pairs. (shrink)

Olaf has a theory about advancing technologies being both our saviour and our doom. While we ought to avoid over-analysing claims of fictitious snowmen, we can pause to consider whether it is possible for an advancing technology to be both our saviour and our doom. I will maintain that it is. But for now, note how it is tempting to resolve the overlap by thinking about advancing technologies and individuals. In a possible reformulation of Olaf’s claim, advancing technology can be (...) one person’s saviour, but in being so, is another person’s doom. This reformulation is a type of an ‘individualisation argument’ against advancing technology. Specifically, it is the claim that while an individual’s use of technology may solve their iteration of a problem, it may also undermine a societal response to the broader problem. Peterson, in this edition’s Feature Article, has this type of ‘individualisation argument’ in his sights when he considers its application to non-medical egg freezing. That is, freezing an egg for social reasons rather than medical reasons. Peterson formulates the ‘individualisation argument’ in the following way1: > P1: It is morally wrong to let individuals use technology X—in order to try to handle a problem that is social in nature—if the use of X will somehow work against a social solution to a social problem P. > > P2: If individuals make use of a technology like …. (shrink)

The early calculus is a popular example of an inconsistent but fruitful scientific theory. This paper is concerned with the formalisation of reasoning processes based on this inconsistent theory. First it is shown how a formal reconstruction in terms of a sub-classical negation leads to triviality. This is followed by the evaluation of the chunk and permeate mechanism proposed by Brown and Priest in, 379–388, 2004) to obtain a non-trivial formalisation of the early infinitesimal calculus. Different shortcomings of this application (...) of C&P as an explication of inconsistency tolerant reasoning are pointed out, both conceptual and technical. To remedy these shortcomings, an adaptive logic is proposed that allows for conditional permeations of formulas under the assumption of consistency preservation. First the adaptive logic is defined and explained and thereafter it is demonstrated how this adaptive logic remedies the defects C&P suffered from. (shrink)

Abstract:The propositional attitude account of belief holds that belief involves a favorable mental attitude borne by an agent toward a proposition. On what the authors term the "Inner Assent" account of belief, such a mental attitude has been characterized in such terms as inner assent, inner affirmation, inner acceptance, or inner agreement. As such, the Inner Assent account can be seen as an effort to characterize the phenomenology of belief in terms of a phenomenology of inner assent or kindred notions. (...) Focusing on the notion of inner assent, counterexamples are presented to show that inner assent to a proposition is neither necessary nor sufficient to confer belief. The second part of the paper questions the ontological status of such purported attitudinal cognitive qualia. The authors argue that scenarios corresponding to assenting to p, affirming that p, accepting that p, agreeing that p, and so on are not identified and individuated by reference to proprietary coinciding attitudinal cognitive qualia. They include discussion of so-called phenomenal contrast cases where sensory phenomenal states had by two individuals are alike but differ in intentional content. In the case of belief, arguments against the Inner Assent account serve to preclude recourse to a phenomenology of inner assent and point to a significant disanalogy between reading a sentence and understanding it and reading a sentence that is believed to be true. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:1 1 6 Philosophy and Literature 1.Jesse Kalin, "Philosophy Needs Literature: John Barth and Moral Nihilism,"Philosophy and Literature 1(1977): 170-82. 2.Kalin states, in summary fashion, that in argument by "exhibition" we are made aware that Jake's concern for Rennie is a "case of relative value which is genuinely reason giving" (p. 176). But he does not defend this claim, so we can only note it and pass on. (...) 3.A. C. Bradley, "Poetry for Poetry's Sake," Oxford Lectures On Poetry (New York: St. Martin's Press, 1965), p. 24. 4.On the "heresy of the separable substances," see Bradley, p. 12 ff., where he defends the claim that "subject is the opposite... of the whole poem. Substance is within the poem." Recall also Robert Frost's dictum that the poem is what remains after translation. 5.J. Glenn Gray, On Understanding Violence Philosophically and Other Essays (New York: Harper and Row, 1970), p. 79. 6.Cf. Eliseo Vivas, "Critical Assizes," The Blue Guitar 1 (1975):84. "... The critic who is interested in going through literature to moral philosophy, political thought, social theory, or the rest, is a man the seriousness of whose interest in any of these disciplines can be questioned. As a moral philosopher, no novelist or literary critic can tie Kant's shoes or those of Bishop Butler; I know of no novelist or literary critic who as a political thinker can hold a candle to Edmund Burke or Michael Oakeshott, or who as a sociologist can rival Karl Marx or Max Weber. A literary critic who thinks he can go through literature to a well established discipline cultivated by the men I have mentioned or others of lesser stature is a dilettante in the pejorative sense of the term. He can't take his drink at the bar and take it straight; he sits in a booth and sweetens his bourbon with gingerale, or, God forbid, with Coca-Cola." 7.William Gass, Fiction and the Figures of Life (New York: Alfred A. Knopf, 1970), p. 11. "An idea must be thought before it can be tested, but a principle encased in fiction has, most likely, not been thought at all. It has been used." HOW WIDE THE GULF? a rejoinder by Jesse Kalin Several rather loosely related but important theses can be abstracted from Curtler's remarks. First, that philosophy and literature are so different in character that it is hard to see how they can seriously have anything to do with each other. Second, that the main thesis of my paper—that philosophy at least sometimes needs literature as an essential stage in its program—is false. And third, that my interpretation of Barth's novels is, if not incorrect, only one of several conflicting readings and hence not able to support the claims I base upon it. I shall discuss each of these in turn. Jesse Kalin117 Throughout, Curtler tries to draw the difference between philosophy and literature as sharply as possible. He concludes that not only do they have no need for each other, but to the degree that one "succeeds as a poet he fails as a philosopher" (p. 115). What might appear to be overstatement (and thus most unphilosophical) is supported by a series of contrasts. Philosophy is a matter of proof, not intuition, of argumentation, not persuasion, of concepts, not images, and so on. However, this rigid and rather positivistic picture of philosophy, resting on a supposedly clear and unbridgeable distinction between philosophy and literature made in terms of method and style, is mistaken, and with it the corollary that the two have nothing to contribute to one another.1 If we look at the actual practice of major philosophers, especially modern ones, we will find that their styles are not readily describable in the terms Curtler suggests they should be to count as philosophy. Imagination, intuition, images, makings, even the actual construction of characters and "dramatic action," are in many cases central. Descartes, Kierkegaard, Nietzsche, Wittgenstein, Heidegger, and Sartre are all cases in point. The essence of this supposed gulf between philosophy and literature is brought out when Curtler says "the way of... (shrink)

Accession Number: ATLA0001788471; Hosting Book Page Citation: p 26-43.; Physical Description: diag, table ; Language(s): English; Issued by ATLA: 20130825; Publication Type: Essay.

Background: This study tested the core tenets of how facial scars are perceived by characterizing layperson response to faces with scars. The authors predicted that scars closer to highly viewed structures of the face (i.e., upper lip and lower lid), scars aligned against resting facial tension lines, and scars in the middle of anatomical subunits of the face would be rated less favorably. Methods: -/- Volunteers aged 18 years and older from the United States were recruited through Amazon’s Mechanical Turk (...) to complete a face rating survey. Scars were digitally added in different locations and orientations for a total of 14 unique scars added to each face. Each participant rated 50 different faces on confidence, friendliness, and attractiveness. Data were analyzed using linear mixed effects models. Results: -/- A total of 88,850 ratings [82,990 scarred (93.4 percent)] for attractiveness, friendliness, and confidence were analyzed. In univariate linear mixed effects models, the presence of a facial scar did not significantly impact attractiveness (β = 0.016, SE = 0.014, z = 1.089, p = 0.276). A second set of linear mixed effects models identified interactions between location, subunit placement, and orientation to facial tension lines. Scars located on the lower lid mid subunit perpendicular to facial tension lines were rated less attractive (β = −0.065, SE = 0.028, z = −2.293, p = 0.022). Conclusions: -/- On average, a single well-healed facial scar does not negatively affect first impressions of attractiveness, confidence, or friendliness. Specific scar location and orientation combinations, however, such as a perpendicular scar at the mid-lower eyelid, may result in lower perceived attractiveness, confidence, and friendliness. (shrink)

Background: Facial attractiveness influences our perceptions of others, with beautiful faces reaping societal rewards and anomalous faces encountering penalties. The purpose of this study was to determine associations of visual attention with bias and social dispositions toward people with facial anomalies. -/- Methods: Sixty subjects completed tests evaluating implicit bias, explicit bias, and social dispositions before viewing publicly available images of preoperative and postoperative patients with hemifacial microsomia. Eye-tracking was used to register visual fixations. -/- Results: Participants with higher implicit (...) bias scores fixated significantly less on the cheek and ear region preoperatively (P = 0.004). Participants with higher scores in empathic concern and perspective taking fixated more on the forehead and orbit preoperatively (P = 0.045) and nose and lips (P = 0.027) preoperativel. -/- Conclusions: Participants with higher levels of implicit bias spent less visual attention on anomalous facial anatomy, whereas participants with higher levels of empathic concern and perspective taking spent more visual attention on normal facial anatomy. Levels of bias and social dispositions such as empathy may predict layperson gaze patterns toward those with facial anomalies and provide insights to neural mechanisms underlying the "anomalous is bad" paradigm. (shrink)

Background: Facial proportionality and symmetry are positively associated with perceived levels of facial attractiveness. -/- Objective: The aims of this study were to confirm and extend the association of proportionality with perceived levels of attractiveness and character traits and determine differences in attractiveness and character ratings between "anomalous" and "typical" faces using a large dataset. -/- Methods: Ratings of 597 unique individuals from the Chicago Face Database were used. A formula was developed as a proxy of relative horizontal proportionality, where (...) a proportionality score of "0" indicated perfect proportionality and more negative scores indicated less proportionality. Faces were categorized as "anomalous" or "typical" by 2 independent reviewers based on physical features. -/- Results: Across the ratings for all faces, Spearman correlations revealed greater proportionality was associated with attractiveness ( ρ = 0.292, P < 0.001) and trustworthiness ( ρ = 0.193, P < 0.001), while lesser proportionality was associated with impressions of anger (ρ = 0.132, P = 0.001), dominance (ρ = 0.259, P < 0.001), and threateningness ( ρ = 0.234, P < 0.001). Mann-Whitney U tests revealed the typical cohort had significantly higher levels of proportionality (-13.98 versus -15.14, P = 0.030) and ratings of attractiveness (3.39 versus 2.99, P < 0.001) and trustworthiness (3.48 versus 3.35, P < 0.001). -/- Conclusions: This study demonstrated that facial proportionality is not only significantly associated with higher ratings of attractiveness, but also associated with judgements of trustworthiness. Proportionality plays a role in evoking negative attributions of personality characteristics to people with facial anomalies. (shrink)

Research suggests that the explicit reasoning we offer to ourselves and to others is often rationalization, that we act instead on instincts, inclinations, stereotypes, emotions, neurobiology, habits, reactions, evolutionary pressures, unexamined principles, or justifications other than the ones we think we’re acting on, then we tell a post hoc story to justify our actions. This is troubling for views of moral progress according to which moral progress proceeds from our engagement with our own and others’ reasons. I consider an account (...) of rationalization, based on Robert Audi’s, to make clear that rationalization, unlike simple lying, can be sincere. Because it can be sincere, and because we also have a desire to be consistent with ourselves, I argue that rationalization sets us up for becoming better people over time, and that a similar case can be made to explain how moral progress among groups of people can proceed via rationalization. (shrink)

First published in 1987. Routledge is an imprint of Taylor & Francis, an informa company.

The moral domain is broader than the empathy and justice concerns assessed by existing measures of moral competence, and it is not just a subset of the values assessed by value inventories. To fill the need for reliable and theoretically grounded measurement of the full range of moral concerns, we developed the Moral Foundations Questionnaire on the basis of a theoretical model of 5 universally available sets of moral intuitions: Harm/Care, Fairness/Reciprocity, Ingroup/Loyalty, Authority/Respect, and Purity/Sanctity. We present evidence for the (...) internal and external validity of the scale and the model, and in doing so we present new findings about morality: Comparative model fitting of confirmatory factor analyses provides empirical justification for a 5-factor structure of moral concerns; convergent/discriminant validity evidence suggests that moral concerns predict personality features and social group attitudes not previously considered morally relevant; and we establish pragmatic validity of the measure in providing new knowledge and research opportunities concerning demographic and cultural differences in moral intuitions. These analyses provide evidence for the usefulness of Moral Foundations Theory in simultaneously increasing the scope and sharpening the resolution of psychological views of morality. (shrink)

This paper investigates force shift, a phenomenon in which the canonical discourse conventions, or force, associated with a clause type can be overridden to yield polar questions with the help of additional force-indicating devices. Previous studies attribute force shift to the presence of a complex question force component operating on semantic content. Based on utterance particles and particle clusters in Cantonese, we analyze force shift as resulting from compositional operations on force-bearing expressions. We propose that a simplex force, such as (...) assertion or question, denotes unanchored sentence acts, while a force-shifting particle like Cantonese _ho2_ is an anchoring function anchoring a sentence act to the speaker while querying whether or not the addressee can perform the sentence act. The proposed semantics makes predictions about _ho2_’s interactions with addressee-changing operations and imperatives, as well as about a larger family of force shift phenomena. (shrink)

First published in 1987. Routledge is an imprint of Taylor & Francis, an informa company.

Dependencies are identified in two recently proposed first-order axiom systems for plane hyperbolic geometry. Since the dependencies do not specifically concern hyperbolic geometry, our results yield two simpler axiom systems for absolute geometry.

An adequate linguistic theory of slurs must address three major aspects of their meaning: descriptive, evaluative and expressive. Slurs denote specific groups, they are used to convey speakers’ evaluative attitudes, and some have a very strong emotional impact. In this paper, I argue that a variety of mechanisms are required to account for this range of properties. Semantically, slurs simply denote the groups that they target. Pragmatically, speakers use slurs to show, in the Relevance-Theoretic sense, that they share a negative (...) attitude towards the targeted group. However, this does not yet explain the capacity of certain ‘toxic’ slurs to express strong emotions of the speaker and to elicit a strong emotional reaction in hearers. In order to account for this psychological impact, I posit that, like curse words, slurs undergo distinct neurolinguistic processing that links them directly to emotional centers in the brain. (shrink)

The present article examines how people’s belief in an afterlife, as well as closely related supernatural beliefs, may open an empirical backdoor to our understanding of the evolution of human social cognition. Recent findings and logic from the cognitive sciences contribute to a novel theory of existential psychology, one that is grounded in the tenets of Darwinian natural selection. Many of the predominant questions of existential psychology strike at the heart of cognitive science. They involve: causal attribution (why is mortal (...) behavior represented as being causally related to one’s afterlife? how are dead agents envisaged as communicating messages to the living?), moral judgment (why are certain social behaviors, i.e., transgressions, believed to have ultimate repercussions after death or to reap the punishment of disgruntled ancestors?), theory of mind (how can we know what it is “like” to be dead? what social-cognitive strategies do people use to reason about the minds of the dead?), concept acquisition (how does a common-sense dualism interact with a formalized socio-religious indoctrination in childhood? how are supernatural properties of the dead conceptualized by young minds?), and teleological reasoning (why do people so often see their lives as being designed for a purpose that must be accomplished before they perish? how do various life events affect people’s interpretation of this purpose?), among others. The central thesis of the present article is that an organized cognitive “system” dedicated to forming illusory representations of (1) psychological immortality, (2) the intelligent design of the self, and (3) the symbolic meaning of natural events evolved in response to the unique selective pressures of the human social environment. (shrink)

Gut Reactions is an interdisciplinary defense of the claim that emotions are perceptions of changes in the body.

Jesse Prinz argues that recent work in philosophy, neuroscience, and anthropology supports two radical hypotheses about the nature of morality: moral values are based on emotional responses, and these emotional responses are inculcated by culture, not hard-wired through natural selection. In the first half of the book, Jesse Prinz defends the hypothesis that morality has an emotional foundation. Evidence from brain imaging, social psychology, and psychopathology suggest that, when we judge something to be right or wrong, we are (...) merely expressing our emotions. Prinz argues that these emotions do not track objective features of reality; rather, the rightness and wrongness of an act consists in the fact that people are disposed to have certain emotions towards it. In the second half of the book, he turns to a defense of moral relativism. Moral facts depend on emotional responses, and emotional responses vary from culture to culture. Prinz surveys the anthropological record to establish moral variation, and he draws on cultural history to show how attitudes toward practices such as cannibalism and marriage change over time. He also criticizes evidence from animal behavior and child development that has been taken to support the claim that moral attitudes are hard-wired by natural selection. Prinz concludes that there is no single true morality, but he also argues that some moral values are better than others; moral progress is possible. Throughout the book, Prinz relates his views to contemporary and historical work in philosophical ethics. His views echo themes in the writings of David Hume and Friedrich Nietzsche, but Prinz supports, extends, and revises these classic theories using the resources of cutting-edge cognitive science. The Emotional Construction of Morals will stimulate and challenge anyone who is curious about the nature and origin of moral values. (shrink)