共查询到20条相似文献,搜索用时 31 毫秒
1.
Ray Bull 《Current psychology (New Brunswick, N.J.)》1992,2(3):269-281
Throughout the history of psychology the controversial belief in a relationship between physical appearance and criminality
has reared its ugly head! Though modern criminologists do not believe that criminals belong to a single physical type, it
is possible that the general public, the police, juries, and so forth, may believe in such relationships and act accordingly.
The present paper describes some investigations of the extent to which the general public and the police believe that ‘the
face fits the crime’. Studies of the facial appearance of prison inmates are reviewed, as is research on the effects of plastic
surgery on prison recidivism rates. The relationship between children’s physical appearance and behavioural abnormalities
is discussed, as is the literature on the way that we react to children as a function of their facial appearance. Studies
concerning society’s reactions to facial disfigurement are presented to show that there may be some support for Cavior, Hayes
and Cavior’s (1975) view that ‘low physical attractiveness contributes to careers of deviancy’. 相似文献
2.
Paul Knepper 《Jewish History》2008,22(3):295-315
In the decades before the First World War, London worried about anarchist outrages, and particularly, about Jews said to instigate
them. Jewish anarchists were rumoured to have been responsible for the ‘ripper’ murders in Whitechapel (1888), an attempt
to blow up the Royal Observatory at Greenwich Park (1894) and the Houndsditch murders (1910)/Sidney Street affair (1911).
Jews were a visible population in the East End, and editors, MPs, and police authorities offered Jewishness to explain the
‘who’ and ‘why’ of anarchist violence. Jews were also thought to have the capacity to become invisible, ‘outsiders’ who could
pass for ‘insiders’. In the radical press, and fictionalised accounts in novels such as Conrad’s The Secret Agent, the image of the Jewish anarchist became that of agent provocateur paid by police to infiltrate and undermine the movement.
Jews were said to operate behind-the-scenes, manipulating the economy and political structure. The invisible hand of the market
and the invisible hand of anarchism were attached to a Jewish body.
About the author: Paul Knepper (Ph.D. Arizona State) is Senior Lecturer in the Department of Sociological Studies, University of Sheffield,
and Research Fellow, Centre for Jewish Studies, University of Manchester. Recent publications include ```Jewish Trafficking”
and London Jews in the Age of Migration’, Journal of Modern Jewish Studies (2008); ‘British Jews and the Racialisation of Crime in the Age of Empire’ British Journal of Criminology (2007); ‘Michael Polanyi and Jewish Identity’ Philosophy of the Social Sciences (2005); ‘Polanyi, “Jewish Problems”, and Zionism’ Tradition and Discovery (2005). 相似文献
3.
Sara Worley 《Philosophical Studies》2006,131(1):101-126
Some philosophers have suggested that, instead of attempting to arrive at a satisfactory definition of the physical, we should
adopt the ‘via negativa.’ That is, we should take the notion of the mental as fundamental, and define the physical in contrast,
as the non-mental. I defend a variant of this approach, based on some information about how children form concepts. I suggest
we are hard-wired to form a concept of intentional agency from a very young age, and so there’s some reason to believe that
our concept of the physical does include, as part of its content, a contrast with the mental. 相似文献
4.
Liezl van Zyl 《Philosophia》2010,38(2):405-415
Some philosophers believe that a change in motive alone is sometimes sufficient to bring about a change in the deontic status
(rightness or wrongness) of an action. I refer to this position as ‘weak motivism’, and distinguish it from ‘strong’ and ‘partial
motivism’. I examine a number of cases where our intuitive judgements appear to support the weak motivist’s thesis, and argue
that in each case an alternative explanation can be given for why a change in motive brings about (or, in some cases, appears
to bring about) a change in deontic status. 相似文献
5.
Alan Haworth 《Res Publica》2007,13(1):77-100
Philosophers have tended to dismiss John Stuart Mill’s claim that ‘all silencing of discussion is an assumption of infallibility’.
I argue that Mill’s ‘infallibility claim’ is indeed open to many objections, but that, contrary to the consensus, those objections
fail to defeat the anti-authoritarian thesis which lies at its core. I then argue that Mill’s consequentialist case for the
liberty of thought and discussion is likewise capable of withstanding some familiar objections. My purpose is to suggest that
Mill’s anti-authoritarianism and his faith in thought and discussion, when taken seriously, supply the basis for a ‘public
interest’ account of ‘freedom of expression as the liberty of thought and discussion’ which is faithful to Mill in spirit,
if not to the precise letter. I outline such an account, which – as I say in conclusion – can serve as a valuable safeguard
against ad hoc, reactive legislation, and the demands of a spurious communitarianism. 相似文献
6.
This paper examines the relationship between an individual’s degree of religiosity (or piety) and his/her participation in
everyday life in a secular, cosmopolitan and multicultural society such as Singapore, by focusing on the practice of public
dining. Given that Islam has dietary restrictions (‘halal’), this paper hypothesizes that a devout Muslim might be placed in a situation of considerable unease when dining publicly,
as the external environment may conflict with these restrictions. The research for this paper involved interviews with 20
Singaporean Muslims, who have described themselves as being ‘devout’ and ‘practicing’, asking about their views on dining
at public food courts or hawker centers. It finds that rather than choosing to avoid these situations, they engaged in a series
of defensive strategies to accommodate their religious obligations as well as intercultural interactions, to a certain degree.
This paper concludes that because deeply religious Muslims in Singapore implement ‘defensive dining,’ concerns about self-exclusion,
isolationism and separatism are probably unfounded, as these individuals appear willing to participate in multicultural and
cosmopolitan everyday life. 相似文献
7.
Grant Duncan 《Journal of Happiness Studies》2010,11(2):163-178
Recent social surveys of happiness (subjective well-being) have given a new stimulus to utilitarian political theory by providing
a statistically reliable measure of the ‘happiness’ of individuals that can then be correlated with other variables. One general
finding is that greater happiness does not correlate strongly with increased wealth, beyond modest levels, and this has led
to calls for governments to shift priorities away from economic growth and towards other social values. This paper notes how
the conclusions of this research help to address some of the traditional objections to utilitarianism. The question of how
happiness research findings can be used to set happiness-maximization goals for public policy needs careful examination, as
the translation from research to policy is not always straightforward. Some empirical and ethical objections to this ‘new
utilitarianism’ are raised. The complicating factors of public expectations of, and trust in, governments pose obstacles to
any proposal that happiness research may lead to changes in public policy and hence to ‘happier’ populations. 相似文献
8.
Studies of adults with depression point to characteristic neurocognitive deficits, including differences in processing facial
expressions. Few studies have examined face processing in juvenile depression, or taken account of other comorbid disorders.
Three groups were compared: depressed children and adolescents with conduct disorder (n = 23), depressed children and adolescents without conduct disorder (n = 29) and children and adolescents without disorder (n = 37). A novel face emotion processing experiment presented faces with ‘happy’, ‘sad’, ‘angry’, or ‘fearful’ expressions
of varying emotional intensity using morphed stimuli. Those with depression showed no overall or specific deficits in facial
expression recognition accuracy. Instead, they showed biases affecting processing of low-intensity expressions, more often
perceiving these as sad. In contrast, non-depressed controls more often misperceived low intensity negative emotions as happy.
There were no differences between depressed children and adolescents with and without conduct disorder, or between children
with comorbid depression/conduct disorder and controls. Face emotion processing biases rather than deficits appear to distinguish
depressed from non-depressed children and adolescents. 相似文献
9.
Recently, the ‘right to die’ became a major social issue. Few agree suicide is a right tout court. Even those who believe suicide (‘regular’, passive, or physician-assisted) is sometimes morally permissible usually require
that a suicide be ‘rational suicide’: instrumentally rational, autonomous, due to stable goals, not due to mental illness,
etc. We argue that there are some perfectly ‘rational suicides’ that are, nevertheless, bad mistakes. The concentration on
the rationality of the suicide instead of on whether it is a mistake may lead to permitting suicides that should be forbidden. 相似文献
10.
Adrian Bardon 《Philosophia》2005,33(1-4):69-95
‘Performative’ transcendental arguments exploit the status of a subcategory of self-falsifying propositions in showing that
some form of skepticism is unsustainable. The aim of this paper is to examine the relationship between performatively inconsistent
propositions and transcendental arguments, and then to compare performative transcendental arguments to modest transcendental
arguments that seek only to establish the indispensability of some belief or conceptual framework. Reconceptualizing transcendental
arguments as performative helps focus the intended dilemma for the skeptic: performative transcendental arguments directly
confront the skeptic with the choice of abandoning either skepticism or some other deep theoretical commitment.
Many philosophers, from Aristotle and St. Thomas Aquinas to Jaakko Hintikka, C.I. Lewis, and Bernard Lonergan, have claimed
that some skeptical propositions regarding knowledge, reason, and/or morality can be shown to be self-defeating; that is to
say, they have claimed that the very upholding of some skeptical position is in some way incompatible with the position being
upheld, or with the implied, broader dialectical position of the skeptic in question. Statements or propositions alleged to
have this characteristic also sometimes are called ‘self-falsifying,’ ‘self-refuting,’ ‘self-stultifying,’ ‘self-destructive,’
or ‘pointless.’ However, proponents of the strategy of showing skepticism to be self-defeating have not in general adequately
distinguished between two types of self-defeating proposition: self-falsifying and self-stultifying. In the first part of
this paper I distinguish between self-falsifying and self-stultifying propositions, and introduce the notion of performative
self-falsification. In the second part I discuss classical transcendental arguments, ‘modest’ transcendental arguments, and
objections to each. In the third part I introduce two types of transcendental argument—each labeled “performative”—corresponding
to two types of performatively self-falsifying proposition, and I compare them to modest transcendental arguments. 相似文献
11.
Kuhn's ‘taxonomic conception’ of natural kinds enables him to defend and re-specify the notion of incommensurability against
the idea that it is reference, not meaning/use, that is overwhelmingly important. Kuhn's ghost still lacks any reason to believe
that referentialist essentialism undercuts his central arguments in SSR – and indeed, any reason to believe that such essentialism
is even coherent, considered as a doctrine about anything remotely resembling our actual science. The actual relation of Kuhn
to Kripke-Putnam essentialism, is as follows: Kuhn decisively undermines it – drawing upon the inadequacies of such essentialism
when faced with the failure of attempts to instantiate in history or contemporaneously its ‘thought-experiment’ – and leaves
the field open instead for his own more ‘realistic’, deflationary way of thinking about the operation of ‘natural kinds’ in
science.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
12.
13.
14.
We model three examples of beliefs that agents may have about other agents’ beliefs, and provide motivation for this conceptualization
from the theory of mind literature. We assume a modal logical framework for modelling degrees of belief by partially ordered
preference relations. In this setting, we describe that agents believe that other agents do not distinguish among their beliefs
(‘no preferences’), that agents believe that the beliefs of other agents are in part as their own (‘my preferences’), and
the special case that agents believe that the beliefs of other agents are exactly as their own (‘preference refinement’).
This multi-agent belief interaction is frame characterizable. We provide examples for introspective agents. We investigate
which of these forms of belief interaction are preserved under three common forms of belief revision. 相似文献
15.
Hans P. van Ditmarsch 《Synthese》2007,158(2):181-187
Take your average publication on the dynamics of knowledge. In one of its first paragraphs you will probably encounter a phrase
like “a logic of public announcements was first proposed by Plaza in 1989 (Plaza 1989).” Tracking down this publication seems
easy, because googling its title ‘Logics of Public Communications’ takes you straight to Jan Plaza’s website where it is online
available in the author’s own version, including, on that page, very helpful and full bibliographic references to the proceedings
in which it originally appeared. Those proceedings are then somewhat harder to find. In fact, I have never seen them. Unfortunately,
for the research community, Plaza’s work has never been followed up by a journal version. I am very grateful to the editor
Wiebe van der Hoek of the journal ‘Knowledge, Rationality, and Action’ to correct this omission.
Plaza’s work is reprinted as such, without an update encompassing more than fifteen additional years of research in this area.
This commentary aims to provide some background to bridge that gap.
This is a commentary on Jan Plaza’s ‘Logics of Public Communications’, reprinted in this same issue. 相似文献
16.
It is unfortunate that Francis Y. Lin, in ‘Chomsky on the “ordinary language” view of language’ pays little attention to his
own remark, ‘Chomsky’s criticisms make us realize that we should not be content with general and vague formulations of convention,
ability, and so on. We must make such notions precise and provide details’ Lin speaks so imprecisely and provides so few details
of notions on which he relies heavily, such as ‘general learning mechanism’ and ‘sentence frame’, that readers must employ
large amounts of guesswork to place even a halfway specific interpretation on his proposals and claims.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
17.
In previous research (Baeyens, Vansteenwegen et al., 1996) we demonstrated that when observers consume a series of CS+ and CS−flavored drinks while simultaneously watching
a videotaped model who synchronically drinks identical drinks and facially expresses his evaluation (dislike to CS+, neutral
to CS−) of the liquids, the observers acquire a dislike for CS+ flavored relative to CS−flavored drinks. The aim of the present
experiments was to test some predictions derived from a “direct conditioning” theory of such observational flavor learning.
Using the same observational flavor conditioning procedure, we investigated (Exp. 1) the effect of manipulating the observers’
belief concerning the relationship between the drinks that they and the model were consuming (same/different/no information).
Observational flavor conditioning was obtained when observers were led to believe that they were drinking the same drinks
as the model did, and when they were not informed about this relationship, but not when told to be drinking different drinks.
At the same time, however, the observers were not able to correctly identify the source of the model’s expression of dislike:
They showed no CS-US contingency-awareness. Whereas the former finding suggests the causal involvement of conscious beliefs
and cognitive inference processes in observational learning, the latter is more in line with the idea that the model’s facial
expressions may act like a US’ which is automatically associated with the paired flavor CS+, without any involvement of conscious
beliefs or cognitive inferences. These two crucial findings were replicated in Exp. 2. Also, we obtained evidence in this
study that the belief manipulation affected learning through its influence on the observers’ attention for the model’s facial
evaluative expressions. These results can be integrated either by a cognitive theory allowing the beliefs on which the inferences
are based to be of an implicit nature, or by a “direct conditioning” theory that conceives of the US’ as an interpreted event,
rather than as a mechanistically and invariantly acting physical entity. 相似文献
18.
Frank Baeyens Paul Eelen Geert Crombez Jan De Houwer 《Current psychology (New Brunswick, N.J.)》2001,20(2):183-203
In previous research (Baeyens, Vansteenwegen et al., 1996) we demonstrated that when observers consume a series of CS+ and CS−flavored drinks while simultaneously watching
a videotaped model who synchronically drinks identical drinks and facially expresses his evaluation (dislike to CS+, neutral
to CS−) of the liquids, the observers acquire a dislike for CS+ flavored relative to CS−flavored drinks. The aim of the present
experiments was to test some predictions derived from a “direct conditioning” theory of such observational flavor learning.
Using the same observational flavor conditioning procedure, we investigated (Exp. 1) the effect of manipulating the observers’
belief concerning the relationship between the drinks that they and the model were consuming (same/different/no information).
Observational flavor conditioning was obtained when observers were led to believe that they were drinking the same drinks
as the model did, and when they were not informed about this relationship, but not when told to be drinking different drinks.
At the same time, however, the observers were not able to correctly identify the source of the model’s expression of dislike:
They showed no CS-US contingency-awareness. Whereas the former finding suggests the causal involvement of conscious beliefs
and cognitive inference processes in observational learning, the latter is more in line with the idea that the model’s facial
expressions may act like a US’ which is automatically associated with the paired flavor CS+, without any involvement of conscious
beliefs or cognitive inferences. These two crucial findings were replicated in Exp. 2. Also, we obtained evidence in this
study that the belief manipulation affected learning through its influence on the observers’ attention for the model’s facial
evaluative expressions. These results can be integrated either by a cognitive theory allowing the beliefs on which the inferences
are based to be of an implicit nature, or by a “direct conditioning” theory that conceives of the US’ as an interpreted event,
rather than as a mechanistically and invariantly acting physical entity. 相似文献
19.
Bryan Pickel 《Philosophical Studies》2010,147(2):193-211
I defend the view that ordinary objects like statues are identical to the pieces of matter from which they are made. I argue
that ordinary speakers assert sentences such as ‘this statue is a molded piece of clay’. This suggests that speakers believe
propositions which entail that ordinary objects such as statues are the pieces matter from which they are made, and therefore
pluralism contradicts ordinary beliefs. The dominant response to this argument purports to find an ambiguity in the word ‘is’,
such that ‘is’ in these sentences means the same as ‘constitutes or is constituted by’. I will use standard tests for ambiguity
to argue that this strategy fails. I then explore and reject other responses to the argument. 相似文献
20.
Jonathan Sutton 《Studies in East European Thought》2006,58(2):107-135
This is an examination of two essays on minimal religion by Mikhail Epstein (1982 and 1999), assessing the usefulness of the
term ‘minimal religion’ for the analysis of religion in contemporary Russia.
An adapted version of a paper delivered at the School of Slavonic and East European Studies (SSEES), University of London,
on 8 December, 2003. Note regarding Mikhail Epstein’s use of the words ‘religion’, ‘religiosity’ and ‘spirituality’: Epstein
uses the word ‘religion’ to signify ‘mainstream’, church-based manifestations of religion and also the institutional, hierarchical
structures related to those. Although in English usage the word ‘religiosity’ has negative connotations – signifying either
a superficially felt religious sentiment or a somehow false and insincere expression of religious feeling, intended for outward
show – Epstein appears to use the term entirely neutrally. For him it simply serves as a synonym for the word ‘spirituality’.
In the two essays examined in the present article the word ‘spirituality’ signifies the whole inner spiritual life and aspirations
of the individual and her/his reflection on an ethical way of living, whether the person concerned is a committed, church-going
believer, or someone engaged in a personal spiritual or philosophical quest for meaning, or else someone who has experienced
what Epstein refers to as ‘the wilderness’ of the Soviet years and has learnt of a spiritual dimension to life through that
formative experience. 相似文献