What Can Experiments Reveal About the Origins of Music?

ABSTRACT— The origins of music have intrigued scholars for thousands of years. In this article I discuss the role of experiments in discussions of these issues. I argue that potentially useful kinds of evidence are those that address the innateness and the specificity of different components of musical behavior. At present there is some evidence for innate influences on music, but little evidence for capacities that are clearly specific to music. Although future experiments could potentially alter this picture, there is currently little unambiguous support for the notion that music is an adaptation.     

What Have Lutherans Learned from Orthodox?

The purpose of this article is to consider the influence of Eastern Orthodox theology and spirituality, particularly soteriology, upon the Lutheran doctrine of salvation. It focuses on the emergence of a new interpretation of Martin Luther’s view of justification as union and Christ’s “real” presence in the believer through the Holy Spirit. This account materially reflects key intuitions of the Eastern Orthodox vision of deification (divinization, theosis) and was developed in Helsinki, Finland, under the tutelage of Tuomo Mannermaa and his school. Even though this new interpretation continues to be contested and debated, particularly in German Luther scholarship, it has also exercised wide influence on international theological discussion. The latter part of the article, more constructive in nature, seeks to link the Helsinki School insights to some other current Lutheran contributions as well as relevant viewpoints from the wider Christian West.     

What Should Conceptual Engineering Be All About?

Philosophia - Conceptual engineering is commonly characterized as the method for assessing and improving our representational devices. Little has been said, however, on how best to construe these...     

What Is and Can Be Attributed to the Therapeutic Relationship?

This paper reviews findings from two studies that support the contentions of the Generic Model of Psychotherapy that therapeutic outcome must be viewed as arising from a complex interaction of common and specific factors. Patient, therapy, and relationship factors are shown to selectively add to the variance predicted in psychotherapy outcome studies. Moreover, an inspection of procedures that are common to two different therapies, and those that are unique to these approaches reveal that both contribute to outcome and do so in ways that suggest the presence of both synergistic and inhibiting effects.     

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.     

What Can Be Given? What Can Be Found? A Therapist and Supervisor Consider What It Is to Hold and Let Go

This paper is a companion to Simone Hidary’s paper. It gives a supervisor’s perspective on the process of a student therapist’s development. The therapist was particularly interested in defining for herself the meaning of a holding environment.     

What Fitness Can’t Be

Recently advocates of the propensity interpretation of fitness have turned critics. To accommodate examples from the population genetics literature they conclude that fitness is better defined broadly as a family of propensities rather than the propensity to contribute descendants to some future generation. We argue that the propensity theorists have misunderstood the deeper ramifications of the examples they cite. These examples demonstrate why there are factors outside of propensities that determine fitness. We go on to argue for the more general thesis that no account of fitness can satisfy the desiderata that have motivated the propensity account.     

Can the Paradox of Forgiveness Be Dissolved?

The “paradox of forgiveness” can be described as follows: Forgiving, unlike forgetting, is tied to reasons. It is a response to considerations that lead us to think that we ought to forgive. On the other hand, acts of forgiveness, unlike excuses, are responses to instances of culpable wrongdoing. If, however, the wrongdoing is culpable, there is (or seems to be) no reason to forgive it. So two mutually exclusive theses about forgiveness both seem to be equally warranted: Forgiveness is related to reasons, but there can be no reasons for forgiveness. In this paper, I attempt to dissolve this paradox. I argue that the paradox arises as a result of a too narrow conception of “reason” and that it can be dissolved if we acknowledge different kinds of reasons for forgiveness. More specifically, I examine three kinds of reasons for forgiving an act of wrongdoing: (1) Moral reasons that make forgiveness morally mandatory. (2) Prudential reasons for forgiveness. (3) Moral reasons that pertain to the character of the forgiver and that favor forgiveness without making it morally mandatory. I show that while the paradox of forgiveness arises when we consider reasons of the first kind, it can be dissolved with recourse to reasons of the second and third kind. The upshot of the argument is that we can be rational in deciding to overcome our feelings of resentment towards an act of unjustified and unexcused wrongdoing—and this is a strong point in favor of forgiveness.     

Evolutionary Ethics: What Can We Learn From from the Past?

In this paper I look at the question of the derivation of ethics from evolutionary biology, and I do so by considering both historical attempts to make such a derivation and contemporary work.     

Can Support for Democracy and the Market Be Learned in School? A Natural Experiment in Post-Communist Poland

A new program in civic education was introduced in Poland in 1994 to foster support for democracy and a market economy among youth. This program was based on the active teaching/learning model of education, with frequent student participation in "democratic games" and "market simulations." This paper focuses on a sample of students, ages 14 and 15, who participated in this program and contrasts them with students subjected to the traditional civics program. The main analysis of cross-sectional data (gathered in 1996) reveals two countervailing effects: Relative to students in the control group, students in the treatment group were less likely to take extreme anti-democratic or extreme anti-market positions, and they were less likely to take extreme pro-democratic or extreme pro-market positions. Additional analysis of panel data (1994–1996) supports the conclusion that active participation in civic education results in students' political attitudes regressing toward the mean, that is, in their rejection of extreme stances. These findings not only contradict the no-effect hypothesis but also demonstrate a peculiar, partially intended and partially unintended, impact of civic education in schools on political learning.     

Changing Perceptions About Self-Change and Moderate-Drinking Recoveries From Alcohol Problems: What Can and Should Be Done?1

Despite abundant indications that resolutions from alcohol problems without treatment are common, there appears to be little awareness that such recoveries occur and a general skepticism regarding their possibility. This paper presents results from a study investigating the impact of hypothetical newspaper articles about self-change and moderate-drinking recoveries on subjects' beliefs. It is concluded that newspaper articles do not appear to have much impact on the public's perceptions. The importance of modifying the general public's knowledge about recoveries from alcohol problems without treatment are discussed.     

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.     

Helping the Homeless: What About the Spirit of God?

This paper argues that the Holy Spirit is missing from services for the homeless. Spirituality is reviewed as a concept, and it is argued that the transforming Spirit that Paul described is not often present in discussions. Instead, the Social Gospel and Modernism have replaced the role of the Holy Spirit, and people who are homeless are being provided with very limited options to transform their lives and escape the desperation they so often feel.