Are All Primitives Created Equal?

Primitives are both important and unavoidable, and which set of primitives we endorse will greatly shape our theories and how those theories provide solutions to the problems that we take to be important. After introducing the notion of a primitive posit, I discuss the different kinds of primitives that we might posit. Following Cowling ( 2013 ), I distinguish between ontological and ideological primitives, and, following Benovsky ( 2013 ), between functional and content views of primitives. I then propose that these two distinctions cut across each other leading to four types of primitive posits. I then argue that theoretical virtues should be taken to be metatheoretical ideological primitives. I close with some reflections on the global nature of comparing sets of primitives.     

Are We All Little Eichmanns?

Philosophia - In this review essay, I review in detail Abram de Swann's fine new book, The Killing Compartments. The book is a theoretical analysis of the varieties and causes of genocides and...     

Where Are All the Pragmatist Feminists?

Unlike our counterparts in Europe who have rewritten their specific cultural philosophical heritage, American feminists have not yet critically reappropriated our own philosophical tradition of classical American pragmatism. The neglect is especially puzzling, given that both feminism and pragmatism explicitly acknowledge the material or cultural specificity of supposedly abstract theorizing. In this article I suggest some reasons for the neglect, call for the rediscovery of women pragmatists, reflect on a feminine side of pragmatism, and point out some common features. The aim is to encourage the further development of a feminist revisioning of pragmatism and a pragmatist version of feminism.     

Are Bald‐Faced Lies Deceptive after All?

According to the traditional philosophical definition, you lie if and only if you say something that you believe to be false and you intend to deceive someone into believing what you say. However, philosophers have recently noted the existence of bald‐faced lies, lies which are not intended to deceive anyone into believing what is said. As a result, many philosophers have removed deception from their definitions of lying. According to Jennifer Lackey, this is ‘an unhappy divorce’ because it precludes an obvious explanation of the prima facie wrongness of lying. Moreover, Lackey claims that there is a sense of deception in which all lies are deceptive. In this paper, I argue that bald‐faced lies are not deceptive on any plausible notion of deception. In addition, I argue that divorcing deception from lying may not be as unhappy a result as Lackey suggests.     

Are We Agents at All? Helen Steward's Agency Incompatibilism

In A Metaphysics for Freedom (Steward, Helen. A Metaphysics for Freedom. Oxford: Oxford University Press, 2012) and related papers, Helen Steward advances a new argument for incompatibilism. Though she concedes that the luck objection is persuasive with regard to existing versions of libertarianism, she claims that agency itself is incompatible with determinism: we are only agents at all if we are able to settle matters concerning our movements, where settling something requires that prior to our settling it lacked sufficient conditions. She argues that genuine agents settle very fine-grained aspects of their movements: when and how they move, even when and how their neurons fire. In this paper, I advance two linked arguments against agency incompatibilism. I argue, first, that we do not exercise direct control over the fine-grained aspects of our movements. Rather, we control these movements indirectly, by intentionally engaging in broadly individuated action types (regarding which Steward concedes that the compatibilist has a plausible story to tell). Second, I argue that these aspects of our movements are lucky for us and, since this is true, they cannot play the role of grounding our agency.     

Parent Toddler Play with Feminine Toys: Are All Dolls the Same?

Play with toys provides children with theopportunity to practice behaviors that have relevance togender role development. By 18 months, toddlersconsistently choose to play with sex-appropriate toys. This study was designed to investigate parents'and toddlers' initiation of play with baby dolls and astuffed clown to determine whether boys are providedwith the same opportunity for feminine play as girls are when playing with the same type oftoys. 42 parent toddler dyads from Caucasianmiddle-class families were observed playing with twobaby dolls and a soft stuffed clown for four minutes.Parent toddler play was coded for doll appropriate andinanimate object-type play. The baby dolls and the clownelicited different play behaviors from both the parentsand the toddlers. Same-sex dyads engaged in different types of play than opposite-sexparent toddler dyads. Findings of this study lendevidence that not all dolls are alike. Consequently,parents who provide their toddlers with baby dolls are providing different experiences from parentswho provide soft stuffed toys. Implications for genderrole development are discussed.     

‘We Are All One,We Are All Gods’: Negotiating Spirituality in the Conscious Partying Movement

Research literature has been growing over the past five years which explores the religious significance of electronic dance music cultures. This article adds to this work by offering an analysis of spiritual discourses used within a particular underground dance scene in the UK, the ‘conscious partying’ movement. An ethnographic account is given of a typical dance night within this scene, which demonstrates how these spiritual discourses are embedded within a range of musical, artistic, therapeutic, and political networks and practices. The use and salience of spiritual discourses of oneness, energy, and immediatism within this scene are then analysed. It is argued that the conscious partying scene in the UK reflects spiritual ideas and practices within the wider global psy-trance music scene and that this study demonstrates the importance of ethnographic research for examining the complex ways in which such broader spiritual discourses may be negotiated within specific groups. The article concludes by identifying possible future research that explores in more depth the relationships between spiritual discourses, the aural properties of electronic dance music, and embodied practices of dance.     

Are We All Overconfident in the Long Run? Evidence from One Million Marathon Participants

In this project, we measured overconfidence in a large, heterogeneous sample making familiar, repeated choices in a natural environment that provided direct feedback. Specifically, in study 1, we elicited predictions of own finishing time among participants of the 2012 Warsaw Marathon. The participants' prediction errors were highly correlated with the change in pace over the course of the run: overly optimistic forecasters slowed down more in the second half. In study 2, we consequently took this slowdown as a proxy for overconfidence and used existing field data of one million participants in several large marathons for which split times are available (but own predictions are not). Both studies indicate that men as well as the youngest and oldest participants tend to be more confident. In study 2, we were able to investigate national and cultural dimensions. We found confirmation of previously reported findings of relative overconfidence in Asians. Additionally, we show some largely novel results, in particular that relatively conservative societies tend to be relatively overconfident. Copyright © 2016 John Wiley & Sons, Ltd.     

Are All Hostility Scales Alike? Factor Structure and Covariation Among Measures of Hostility1

Few studies have examined the correlational and structural relationships between measures of hostility that may predict coronary heart disease. Using data from a population-based study (N= 2,682), we examined the factor structure among the five subscales from Siegel's (1986) Multi-dimensional Anger Inventory, the three subscales from Spielberger et al.'s (1985) anger expression scales, a Cook-Medley (Cook & Madley, 1954) hostility subscale that measures cynicism, and items measuring hostility from four scales that assess Type A behavior. Eight separate factors were identified: hostile anger expression, perceived control over the expression of one's anger, frequency of anger, ease of anger provocation, brooding, hostile outlook, cynicism, and sullenness. These results suggest that the structure of hostility measures is more complex than previous factor analyses have suggested. Our findings point to the dangers in assuming that a factor structure can be generalized beyond the data on which it is based to provide theoretical statements about psychological structure. The new scales appear to be valid because they correlate with demographic variables and indicators of social support in the expected directions.     

‘We Are All the Same,We All Are Mestizos’: Imagined Populations and Nations in Genetics Research in Colombia

In Colombia, as in other Latin American countries, current population genetics research is based on the understanding that Colombians constitute a mestizo nation, given the admixture process that took place between Africans, Amerindians, and Europeans during colonial times. The mestizo is a pervasive category used by geneticists to conduct, organise, and publish research studies that deal with the continent's peopling process and the genetic makeup of its contemporary population(s). It is also the dominant imaginary for the Colombian population and a key nation-building ideology. By tracing how this category moves and is used across four Colombian genetics laboratories, it is possible to discern that despite its apparently clear-cut boundaries, the mestizo is contingent, contested, and flexible, allowing for multiple understandings and usages. This flexibility and multiplicity are visible in the quantification of genetic ancestry, the divisions of geographical location, and the understanding of gender. Such understandings allow one to think about a homogeneous nation (inclusive) that is simultaneously heterogeneous (exclusive); they provide multiple but not necessarily contradictory possibilities of being mestizo, allowing the coexistence of images of the nation that could otherwise seem contradictory; and they permit navigation around contested terms such as race, while simultaneously thinking of mixed races or racialised individuals. Finally, these flexible and multiple constructions of the mestizo (re)produce various subjects as ‘other’, whether they are women, the Indigenous, the black/dark, or the poor.     

All the Lonely People...Where Do They All Belong?

The author uses humor and fosters empathy in order to establish a fragile group cohesion for five isolated patients at a group analytic training institute. Self-psychological concepts, in particular the alter ego or twinship transference, help explain the profound and painful yearnings of these unlikely group members, whose great need for relatedness was generally trumped by the terror of it. The group's poignant wish for affiliation (somewhat paralleled in the therapist's joining a training program) was similarly impeded by a fear of an aversive affiliation, a fear which for these group members remained understandably powerful after a lifetime of false and failed affiliative starts. The author concludes that it is these lonely people who should be (and can be) served by analytic group work.     

All else being equal: Are men always higher in social dominance orientation than women?

The belief in the gender invariance of many traits is a view that dominates much of psychology. In social psychology, this position is clearly represented by social dominance theory and the construct of social dominance orientation (SDO) where it is argued that, all else being equal, men will be higher in SDO than women. In other domains, though, these assumptions are being questioned, and researchers are arguing for a gender similarities hypothesis. The argument is that men and women are more similar than different, and where there are effects for gender, these are small. In this investigation, men and women are compared under similar cultural (Study 1), ideological, (Study 2) and status (Study 3) contexts to examine whether, all else being equal, men really are higher in SDO than women. In an additional study (Study 4), a meta‐analysis is conducted aggregating the effect sizes of the previous studies. Results demonstrated either no effect for gender or an interaction between gender and the relevant social context and only a small effect size of gender—findings that disconfirm the ceteris paribus assumption of social dominance theory. In conclusion, the implications of the findings for understanding gender effects in social psychology are discussed. Copyright © 2011 John Wiley & Sons, Ltd.