Should We Be Talking About Ethics or About Morals?

This article seeks to revisit the distinction between the words ethics and morals. First, we understand the word ethics to be focused on the way we seek to live our own life, and hence to connote a relativistic and essentially subjective perspective, whereas we understand the word morals to be focused on the way we should live our lives together, especially through sensitivity to viewpoints other than our own. Second, we perceive a usefulness in such a differentiation when the ethical values of those in a dilemmatic situation are conflicted in order to prioritize moral decision making in contemporary society. We argue that in our current era, characterized by a multiplicity of faiths and by pronounced value pluralism, a philosophical basis for moral decision making needs to be clearly attuned with intersubjectivity and interconnectivity among people. It should be able to determine principles of conduct toward others, no matter how one’s own ethical values, conceptions of the good, or life choices might differ from those of others. To do this, we relocate ethical decision making away from an essentially monological reflection on our own values and purposes into a social space wherein we have an inclusive, noncoercive, and reflective dialogue.     

Why Care About Gender?

I address motivations that feminist philosophers have for being concerned about the “maleness” of philosophy and the “problem of difference” within feminist theory. An appropriate motivation for caring about both sets of issues is the desire not to oppress others. In order to be able to understand this motivation and to act on it, we need to retain gender as an analytical category.     

Much Ado About Nothing?

Mary Lee Smith. Sex bias in counseling and psychotherapy Bernard E. Whitley, Jr. Sex roles and psychotherapy: A current appraisal     

What Are Emotions About?

This paper discusses the interrelations between three aspects of human emotions: their intentionality, their expressivity and their moral significance. It distinguishes three kinds of philosophical views of emotions: the cognitivist (classically held by the Stoics), the emotivist which reduces emotions to non-intentional bodily sensations and physiological states, and the moral phenomenologist , the latter being held by Annette Baier, whose work is the focus of the discussion. Her view, which represents an original development of ideas found in Descartes and Hume, avoids the reductionism of congitivist and emotivist accounts. The paper gives special attention to her notion of 'deep'objects of emotions and to her account of the expressivity of emotions, arguing that while the first is problematic, the second is a significant contribution to our understanding of the role of emotions in our moral lives.     

Do Children Understand Iconic Gestures About Events as Early as Iconic Gestures About Entities?

Children can understand iconic co-speech gestures that characterize entities by age 3 (Stanfield et al. in J Child Lang 40(2):1–10, 2014; e.g., “I’m drinking” \(+\) tilting hand in C-shape to mouth as if holding a glass). In this study, we ask whether children understand co-speech gestures that characterize events as early as they do so for entities, and if so, whether their understanding is influenced by the patterns of gesture production in their native language. We examined this question by studying native English speaking 3- to 4 year-old children and adults as they completed an iconic co-speech gesture comprehension task involving motion events across two studies. Our results showed that children understood iconic co-speech gestures about events at age 4, marking comprehension of gestures about events one year later than gestures about entities. Our findings also showed that native gesture production patterns influenced children’s comprehension of gestures characterizing such events, with better comprehension for gestures that follow language-specific patterns compared to the ones that do not follow such patterns—particularly for manner of motion. Overall, these results highlight early emerging abilities in gesture comprehension about motion events.     

Should Metaphysics Care About Linguistics?

Naturalized metaphysics is based on the idea that philosophy should be guided by the sciences. The paradigmatic science that is relevant for metaphysics is physics because physics tells us what fundamental reality is ultimately like. There are other sciences, however, that de facto play a role in philosophical inquiries about what there is, one of them being the science of language, i.e. linguistics. In this paper I will be concerned with the question what role linguistics should and does play for the metametaphysical question of how our views about fundamental reality can be reconciled with the everyday truisms about what there is. I will present several examples of two kinds of approaches to this question, linguistics-based accounts and purely philosophical accounts, and will discuss their respective methodological merits and shortcomings. In the end I will argue that even proponents of a purely philosophical answer to the metametaphysical question should take the results of linguistics seriously.     

What's Bad About Bad Faith?

Abstract: Contemporary common sense holds that authenticity is an ethical ideal: that there is something bad about inauthenticity, and something good about authenticity. Here we criticize the view that authenticity is bad because it detracts from the wellbeing of the inauthentic person, and propose an alternative moral account of the badness of inauthenticity, based on the idea that inauthentic behaviour is potentially misleading.     

It’s Not About Technology

It is argued that the question “Can we trust technology?” is unanswerable because it is open-ended. Only questions about specific issues that can have specific answers should be entertained. It is further argued that the reason the question cannot be answered is that there is no such thing as Technology simpliciter. Fundamentally, the question comes down to trusting people and even then, the question has to be specific about trusting a person to do this or that.     

What's So Good About Aging?

Despite the many claims by gerontologists that aging is an important and positive life experience, it is associated with many losses and much deterioration. Indeed, people seem to be willing to spend great sums in fruitless attempts to ward off its effects. On the other side, despite the many negative consequences of aging, many older persons seem quite content and able to cope well with its vicissitudes. We might do better not to celebrate the joys of aging but to admire the resilience of those who endure it.     

Who Cares About Human Rights?

Previous studies of human rights attitudes are reviewed, new measures are reported, and a three-factor model is identified (Human Rights Endorsement, Commitment, and Restriction). Individual differences that predict attitudes on each factor overlapped but differed. Dispositional empathy, education, and global knowledge contributed to an endorsement of human rights ideals, but none of these affected commitment or restriction. Globalism (vs. nationalism) and principled moral reasoning strengthened human rights commitment, while ethnocentrism and the social dominance orientation weakened it. Authoritarianism, ethnocentrism, and belief that the world cannot be changed increased a willingness to restrict the rights of unpopular groups, while principled moral reasoning and self-rated liberalism decreased it. In short, the individual differences that influence human rights attitudes depend substantially upon which dimension of these attitudes is considered.     

What's Stressful About Caring?1

Karasek's (1979) demand-discretion theory of job strain and satisfaction was tested in a cross-sectional survey of informal carers of elderly people (n= 108) identified from a preliminary screening survey. The theory was largely supported by the findings. Multivariate analysis of variance showed that carer well-being and satisfaction with caring work were predicted by high levels of demand arising from the needs of elderly dependents and the interaction of high demands with discretion over meeting demands. The results allow some clarification of previously inconsistent findings from caregiver well-being research and have implications for the design of services to relieve carers of the burden of care.     

What is Essential About Indexicals?

Philosophical Studies -     

Men’s Valuation of Temporal Proximity to Female Virginity: Evidence from Prostitutes

We hypothesized that men value temporal proximity to female virginity and estimated the value of delaying a girl’s first sexual experience by analyzing 8,817 prostitutes in Indonesia. We regressed the log of the price of sex on age at first sex, current age, and their interaction term, along with covariates. An additional year’s postponement of first sex was associated with a 3.6% increase in the price of sex, when we controlled for only city-by-year fixed effects. Further controlling for the prostitute's age increased the value to 4.5%. More interestingly, a client depreciated this value over the prostitute’s age.     

Like a Virgin…Again?: Secondary Virginity as an Ongoing Gendered Social Construction

Secondary virginity—a sexually-initiated person’s deliberate decision to refrain from intimate encounters for a set period of time and to refer to that decision as a kind of virginity (rather than “mere” abstinence)—has largely eluded sociological scrutiny, despite its increasing popularity as a concept and practice among American youth. This study explores beliefs and experiences regarding secondary virginity, drawing on qualitative interviews with 61 socially diverse women and men, of whom four were avowed secondary virgins, five likened their experiences to a second virginity/virginity loss, and 16 had phenomenologically similar experiences which they did not frame in terms of virginity. Respondents who endorsed the concept of secondary virginity were disproportionately White conservative Christian women born after 1972. Secondary virginity reveals the social construction of gendered sexuality and the heterosexual imaginary as it reinforces privilege along gender, racial, religious, and sexual dimensions.     

Thinking About Retirement? Think Again!

Barbara B. Hildner. (2006). Thinking About Retirement? Think Again!: Goal Exploration and Employment Strategies for Midlife and Beyond.     

How Should We Feel About Death?

Abstract

This paper examines the implications of the context-sensitivity of counterfactuals for the correctness of emotions and attitudes towards death. I argue that the correctness of an attitude such as fear must be explained by appeal to its causal relations to certain preferences.