Seeing the world with the eyes of the outgroup — The impact of perspective taking on the prototypicality of the ingroup relative to the outgroup

The positive effect of perspective taking on favorable attitudes towards stigmatized individuals and outgroups is well established (Batson et al., 1997). We draw on the ingroup projection model (Mummendey & Wenzel, 1999) to better understand the processes underlying this effect. Based on their egocentric perspective, ingroup and outgroup members have different representations of the superordinate group (perspective divergence) so that the ingroup is perceived as more relatively prototypical of the superordinate group, leading to negative outgroup evaluation. We hypothesize that the positive effect of perspective taking on outgroup attitudes is due to a reduction of relative ingroup prototypicality. Across three studies with different manipulations of perspective taking, we found that participants who were taking the perspective of an outgroup member evaluated the outgroup more positively and were less inclined to perceive their ingroup as more relatively prototypical. The effect of perspective taking on outgroup attitudes was mediated by relative ingroup prototypicality.     

Al-Ghazali’s Position on the ‘Second Proof’ of the ‘Philosophers’ for the Eternity of the World,in the First Discussion of the Incoherence of the Philosophers

In the Incoherence of the Philosophers, Abu Hamid al-Ghazali (1058-1111) raised objections against the doctrine of the ‘philosophers’ (represented chiefly by al-Farabi and Ibn Sina) on 20 specific points. In the first, and longest discussion, he examines and rebuts four of their proofs of the pre-eternity of the world—that is, that the universe as a whole had no beginning but extends perpetually into the past. Al-Ghazali rejects that doctrine. But his own position on the issue does not become clear until he discusses the philosophers’ ‘second proof.’ In this paper, I will examine the relevant text of the Incoherence of the Philosophers, in order to clarify the nature of Al-Ghazali’s position in relation to the second proof. I will explain why Al-Ghazali cannot adopt what I refer to as the ‘naïve’ theological position, according to which God temporally preceded the world. Instead, Al-Ghazali concurs with the philosophers that time is the measure of motion, but he asserts that time was created with the world, both having a beginning before which there was no time. God, on the other hand, is not temporally prior to the world, but neither is he simultaneous, as the second proof supposes. As timelessly eternal, God bears no temporal relation to the world at all. In conclusion, I describe what I refer to as a naïve philosophical position, which is entailed by the second proof, but distinct from both Al-Ghazali’s position and that adopted by Ibn Rushd in his critique of Al-Ghazali in the Incoherence of the Incoherence. I argue that this naïve philosophical position (and thus, the second proof) is incoherent.     

Plato the Democrat？ Some Thoughts on the Politics of the Laws

In the Laws （which Plato calls his ＂second-best society＂） Plato asserts that the best attainable form of society will combine the better features of autocracy and democracy. The democracy will be one where aidos （＂respect＂） will be a prominent feature, as will be the rule of laws underpinned by the belief that God, not man, is the measure of all things. Unlike in the Republic, the accumulation of wealth and property will be the right of all citizens, including rulers. But it will operate under strict limits： a maximum of four quanta of property will be allowed by any citizen, while a minimum of one （which will provide a good life though perhaps not a rich one） will be guaranteed. The affinity of such a view with that of John Rawls is striking. The article ends with a brief interview between the reader and Plato, in which some of the above issues are discussed.     

Teaching the Bible in the schools of the Labor and the Kibbutz Movements, 1921–1953

How the challenge of teaching the Bible was met by educators who were members of the Kibbutz and Labor movements during the years before the establishment of the Israeli State is the subject of the following essay. Years ago, Jacobus Schoneveld, (1976), recently followed by Asher Shkedi (2004) proposed dividing educators of the Labor and Kibbutz movements into three types: those who wished to stress “national reconstruction,” those directed toward teaching a “universal humanism” and those seeking to awaken “moral dialogue” and achieve “personal growth.” In fact, such clear-cut lines of demarcation did not exist. The goals were these, but approaches themselves were always mixed. One distinguishes educational goals better by a more simple division into the questions of what is to be taught (religious versus Secular materials) and through which ancillary disciplines. Doing so has the virtue of highlighting how these educators were animated by their quest after how best to teach Biblical morality with the aim of “shaping” the student or achieving “emulation,” especially by generating a “dialogue” between the pupil and the biblical text, leading to “personal growth.” These emphases tell us much about the pre-State educational mentality and pedagogical ideals.     

What is the Good/ Good of the FORM of the GOOD?

‘Good’ is nothing specific but is transcendentally or generally applied over specific, and specified, ‘categories’. These ‘categories’ may be seen—at least for the purposes of this note—as under Platonic Forms. The rule that instances under a category or form need a Form to be under is valid. It may be tautological: but this is OK for rules. Not being specific, however, ‘good’ neither needs nor can have a specifying Form. So, on these grounds, the Form of the Good is otious. Any rule of the kind, ‘Everything needs a Form, so good needs a Form of the Good’ is mistaken, in that good is not a kind, but a transcendental. To give a Form to the transcendental ‘good’ is a mistake: it is a Rylian category mistake. And the Form of the Good either does no work, or works unprofitably in any but an aesthetic sense.     

If the boy loves the girl and the girl loves the dog,does the boy love the dog?: The overgeneralization of verbal transitive inference skills

Two studies investigated 4- to 10-year-old children's capacity to make verbal transitive inferences. The results of the two studies suggest that the development of transitive inference skills follows a specific to general developmental path, and that children overgeneralize their verbal transitive inference skills to inappropriate relational terms prior to determining the general principle that underlies the use of relational terms in transitive sentences.     

The closer the relationship, the more the interaction on facebook? Investigating the case of Taiwan users

This study argues for the necessity of applying offline contexts to social networking site research and the importance of distinguishing the relationship types of users' counterparts when studying Facebook users' behaviors. In an attempt to examine the relationship among users' behaviors, their counterparts' relationship types, and the users' perceived acquaintanceships after using Facebook, this study first investigated users' frequently used tools when interacting with different types of friends. Users tended to use less time- and effort-consuming and less privacy-concerned tools with newly acquired friends. This study further examined users' behaviors in terms of their closeness and intimacy and their perceived acquaintanceships toward four different types of friends. The study found that users gained more perceived acquaintanceships from less close friends with whom users have more frequent interaction but less intimate behaviors. As for closer friends, users tended to use more intimate activities to interact with them. However, these activities did not necessarily occur more frequently than the activities they employed with their less close friends. It was found that perceived acquaintanceships with closer friends were significantly lower than those with less close friends. This implies that Facebook is a mechanism for new friends, rather than close friends, to become more acquainted.     

Spare the rod and spoil the child?

The four papers which follow were originally presented at a research conference at the University of North Carolina, Chapel Hill, on the use of discipline by primary caregivers. The use of corporal punishment in child discipline was discussed extensively. There was no consistent opinion among the authors about whether corporal punishment should be totally discouraged or whether such discipline had its place in the array of practices used by parents. Data supporting both points of view were presented and it was recommended that classification schemes of disciplinary practices include, in addition to a typology, some indications of the harshness of the punishment, the way in which it is administered and important contextual aspects.     

Is Scripture the origin of the Halakhah?

Scripture, in particular the Pentateuch, forms the natural starting point for any inquiry into origins in Judaism. The question answered here derives from a simple fact: the Pentateuch is privileged within the Rabbinic system, which links as much of the Halakhah to the Pentateuchal law codes as it possibly can. So it is quite natural to treat Scripture as the base-line and the Halakhic category-formations as the variable, in seeking the origin of the system. But what happens when we treat the system as the base-line and Scripture as the variable? Then we see that the Halakhic system viewed as a coherent statement does not originate in Scripture. Scripture is not the origin of the Halakhah. Why not? Because of this paradox: Scripture is necessary for the Halakhic system. But Scripture is insufficient for the Halakhic system. The Halakhic system is necessary for Scripture. The Halakhic system is sufficient without Scripture. It requires only Scripture's facts ‐ and these on their own form no system.     

Does the consequence argument beg the question?

The Consequence Argument has elicited various responses, ranging from acceptance as obviously right to rejection as obviously problematic in one way or another. Here we wish to focus on one specific response, according to which the Consequence Argument begs the question. This is a serious accusation that has not yet been adequately rebutted, and we aim to remedy that in what follows. We begin by giving a formulation of the Consequence Argument. We also offer some tentative proposals about the nature of begging the question. Although the charge of begging the question is frequently made in philosophy, it is surprisingly difficult to pin down the precise nature of this dialectical infelicity (or family of such infelicities). Thus we offer some new proposals about the nature of begging the question with an eye to understanding what is going on in central cases in which the charge is legitimately made. We then defend the Consequence Argument against the charge that it begs the question, so construed. We contend that, whatever the other liabilities of the argument may be, it does not beg the question against the compatibilist.     

Is the Rorschach Welcome in the Courtroom?

A survey of 7,934. recent federal and state court cases in which psychologists presented Rorschach testimony revealed only 6 in which the appropriateness of the Rorschach was challenged and just one in which the testimony was not admitted into evidence. There is accordingly good reason to believe that, despite occasionally voiced concerns to the contrary, the Rorschach is welcome in the courtroom.     

Suffering–At the Bedside of the Dying

SUMMARY

Care of people at the end of life is a challenge for the person with a life-limiting illness, their family and friends, and their professional carers. Clinicians, including pastoral care workers, nurses, doctors, and allied health professionals, find themselves at the bedside of the dying. At times, the professional's sense of self is challenged both by the suffering that they witness (physical, emotional, existential, social, sexual, or financial) and a sense of helplessness to relieve not only the patient's suffering but also that of the people to whom the dying person is close. What framework can help us to deal with the suffering that we cannot help but encounter? Ultimately people connecting in a real and meaningful way with other people is probably the only way that each of us can confront suffering and not have it destroy us. Creating an environment where people can begin to, or continue to connect with others at a level that is meaningful for all concerned is a pivotal starting point in dealing with suffering in any encounter with people at the bedside.     

Where in the brain is the self?

Localizing the self in the brain has been the goal of consciousness research for centuries. Recently, there has been an increase in attention to the localization of the self. Here we present data from patients suffering from a loss of self in an attempt to understand the neural correlates of consciousness. Focusing on delusional misidentification syndrome (DMS), we find that frontal regions, as well as the right hemisphere appear to play a significant role in DMS and DMS related disorders. These data are placed in the context of neuroimaging findings.     

The introduction of the Video Assistant Referee supports the fairness of the game – An analysis of the home advantage in the German Bundesliga

The introduction of the video assistant referee (VAR) was a landmark in soccer history, yet it is not empirically examined whether the technology contributes to the most supreme value of the game: fair play. Because referees are said to be one driving cause of the home advantage (HA), the aim of this study was to examine whether the HA changed in the German Bundesliga since the implementation of the VAR in the season 2017/18. We examined a total of 2448 games during the four seasons before and after the implementation of the VAR with regards to the game outcomes (i.e., goals and points) as well as indicators of referee bias (i.e., fouls, yellow cards, 2nd yellow cards, red cards, and penalty kicks) for both the home and the away teams. Findings indicate that the VAR influences game outcomes to a fairer degree. Specifically, (i) we found statistical evidence for the HA before, but not after the implementation of the VAR. However, (ii) these results need to be interpreted with caution because direct assessments of the change induced by the introduction of the VAR are not statistically significant. Finally, (iii) with the implementation of the VAR, fewer fouls were committed by both the home and the away team.