"I ain't been reading while on parole": experts, mental tests, and eugenic commitment law in Illinois, 1890-1940

This article analyzes professional challenges to the 1915 commitment law and the ultimate demise of eugenic institutionalization in Illinois. It reveals the pivotal role of psychologists and intelligence testing in the debate over the necessity and viability of a state-sponsored system of eugenic commitment. It focuses primarily, but not exclusively, on a specific group of young female test subjects and the female professionals who attempted to measure their intelligence. The article relies on published studies as well as case records chosen at random from the Illinois State Training School for Girls at Geneva to explain and analyze the complex relationships among mental testing, feeblemindedness, and eugenics. Focusing on Geneva enables the author to highlight and evaluate previously underanalyzed social and environmental factors that affected testing as well as the experience of women in both eugenics and intelligence testing.     

Open‐Mindedness as Engagement

Open‐mindedness is an under‐explored topic in virtue epistemology, despite its assumed importance for the field. Questions about it abound and need to be answered. For example, what sort of intellectual activities are central to it? Can one be open‐minded about one's firmly held beliefs? Why should we strive to be open‐minded? This paper aims to shed light on these and other pertinent issues. In particular, it proposes a view that construes open‐mindedness as engagement, that is, a willingness to entertain novel ideas in one's cognitive space and to accord them serious consideration.     

“SAFEGUARDING THE INTERESTS OF THE STATE” FROM DEFECTIVE DELINQUENT GIRLS

The 1911 mental classification, “defective delinquent,” was created as a temporary legal‐medical category in order to identify a peculiar class of delinquent girls in a specific institutional setting. The defective delinquent's alleged slight mental defect, combined with her appearance of normalcy, rendered her a “dangerous” and “incurable” citizen. At the intersection of institutional history and the history of ideas, this article explores the largely overlooked role of borderline mental classifications of near‐normalcy in the medicalization of intelligence and criminality during the first third of the twentieth‐century United States. Borderline classifications served as mechanisms of control over women's bodies through the criminalization of their minds, and the advent of psychometric tests legitimated and facilitated the spread of this classification beyond its original and intended context. The borderline case of the defective delinquent girl demonstrates the significance of marginal mental classifications to the policing of bodies through the medicalization of intellect.     

Epistemic Injustice and Open‐Mindedness

In this paper, I argue that recent discussions of culprit‐based epistemic injustices can be framed around the intellectual character virtue of open‐mindedness. In particular, these injustices occur because the people who commit them are closed‐minded in some respect; the injustices can therefore be remedied through the cultivation of the virtue of open‐mindedness. Describing epistemic injustices this way has two explanatory benefits: it yields a more parsimonious account of the phenomenon of epistemic injustice and it provides the underpinning of a virtue‐theoretical structure by which to explain what it is that perpetrators are culpable for and how virtues can have normative explanatory power.     

Boundary maintenance in American sociology: Limitations to academic “professionalization”

The institutionalization of social scientific disciplines at the turn of the century did not, in fact, result in academic behavior consistent with the “professionalization” models now in vogue among students of this period. Formal attributes of “professional” status have not proven reliable indices to the degree of consensus predicted for a “mature” discipline, as is evident from the history of a single field, American sociology—ironically the source of many “professionalization” schemes. Such schemes may appeal to historians because they paradoxically reinforce academic ideology; they represent a new variant of “whiggish” internalism, disguised as externalist cynicism. If we are to write accurate historical accounts, we must recognize that the self-consciously “professional” social scientists of the turn of the century sought ends rather different from those imputed to them by “presentist” analysts. Notions of the socially integrative functions of work were widespread during this period and not restricted to those occupational groups we now recognize as “professional”.     

I'm free but I'll comply with your request: generalization and multidimensional effects of the “evoking freedom” technique

The “evoking freedom” technique is a verbal compliance procedure that solicits someone to comply with a request by simply telling them they are free to accept or to refuse the request. The measure of the efficiency of this technique on compliance with large samples and the evaluation of its influence on various requests was tested in the first set of experiments. This technique was found to be efficient in increasing the number of people who agreed to give money to a requester, the number of smokers who agreed to give a cigarette, passersby who agreed to respond to a survey, and homeowners who agreed to buy pancakes. In the second set of experiments in which the mode of interaction between the requester and the person solicited was tested, the “evoking freedom” technique was found to be associated with greater compliance with a request addressed by mail and through face‐to‐face, phone‐to‐phone, or computer‐mediated interaction. The third set of experiments tested the effect of semantic variations of the “evoking freedom” technique and the weight of the repetition of the semantic evocation of freedom. These later experiments that used various phrases evoking the freedom to comply were found to be associated with greater compliance. Moreover, a double evocation of freedom was associated with even greater compliance than a single evocation. The importance of this technique for commitment communication is discussed.     

The “analysis of competing hypotheses” in intelligence analysis

The intelligence community uses “structured analytic techniques” to help analysts think critically and avoid cognitive bias. However, little evidence exists of how techniques are applied and whether they are effective. We examined the use of the analysis of competing hypotheses (ACH)—a technique designed to reduce “confirmation bias.” Fifty intelligence analysts were randomly assigned to use ACH or not when completing a hypothesis testing task that had probabilistic ground truth. Data on analysts' judgement processes and conclusions were collected using written protocols that were then coded for statistical analyses. We found that ACH‐trained analysts did not follow all of the steps of ACH. There was mixed evidence for ACH's ability to reduce confirmation bias, and we observed that ACH may increase judgement inconsistency and error. It may be prudent for the intelligence community to consider the conditions under which ACH would prove useful and to explore alternatives.     

ECONOMY OF “INVISIBLE DEBT” AND ETHICS OF “RADICAL HOSPITALITY”: Toward a Paradigm Change of Hospitality from “Gift” to “Forgiveness”

The purpose of this paper is to reconstruct a Christian theology of “hospitality” through a critical reading of Jacques Derrida and Friedrich Nietzsche as well as through an in‐depth biblical and theological reflection on the ethics of hospitality. Out of this reconstructive investigation, I propose a new Christian ethics of hospitality as a radical kind. As a new paradigm, this radical hospitality is distinguished from other types in that it is no longer conceived on the model of “gift”. The new Christian ethics of hospitality is rather reconstructed on the model of “forgiveness” by critically appropriating the concept of “invisible debt” that lies between the hosting citizens and the migrants in the senses of “you owe us your presence” and “I owe you my security and success.” While the hospitality of the gift defines the relationship between the hosting citizens and the migrants as givers and givees, the new paradigm of hospitality identifies this relationship as between creditors and debtors. In this regard, a new Christian hospitality called for unto citizens of the hosting society is a radical kind that challenges them to transcend the creditor‐debtor consciousness.     

Selective copying of the majority suggests children are broadly “optimal‐” rather than “over‐” imitators

Human children, in contrast to other species, are frequently cast as prolific “over‐imitators”. However, previous studies of “over‐imitation” have overlooked many important real‐world social dynamics, and may thus provide an inaccurate account of this seemingly puzzling and potentially maladaptive phenomenon. Here we investigate this topic using a cultural evolutionary approach, focusing particularly on the key adaptive learning strategy of majority‐biased copying. Most “over‐imitation” research has been conducted using consistent demonstrations to the observer, but we systematically varied the frequency of demonstrators that 4‐ to 6‐year‐old children observed performing a causally irrelevant action. Children who “over‐imitate” inflexibly should copy the majority regardless of whether the majority solution omits or includes a causally irrelevant action. However, we found that children calibrated their tendency to acquire the majority behavior, such that copying did not extend to majorities that performed irrelevant actions. These results are consistent with a highly functional, adaptive integration of social and causal information, rather than explanations implying unselective copying or causal misunderstanding. This suggests that our species might be better characterized as broadly “optimal‐” rather than “over‐” imitators.     

Exposing information sharing as strategic behavior: power as responsibility and “Trust” buttons

Online platforms' success depends on individual's information sharing (IS). However, previous research showed that “knowledge is power” is a default‐perception in organizations and that individuals share relatively unimportant information while keeping the important private information for themselves. Trust has also been identified as important enabler of IS. We examined the role of power construed as responsibility for others' outcomes and of a “Trust” button, a theory‐inspired technological feature, using a 2(Power construals: opportunity vs. responsibility) × 2(Buttons: “Like” vs. “Like‐or‐Trust”) × 2(Information sharedness as within‐subjects factor; public, private) design. Findings showed that construing power as responsibility and “Trust” button's presence increased the sharing of private information; clicking behavior yielded insights into the underlying mechanisms. Theoretical and practical implications are discussed.     

From “I” to “We”: Different forms of identity,emotion, and belief predict victim support volunteerism among nominal and active supporters

Understanding how to attract and maintain volunteers is crucial for the operation of victim support organizations. We propose that volunteerism can be understood in a similar way as collective action. Active (N = 99) and nominal supporters (N = 134) completed measures of identities (personal, social, and organizational), emotions (sympathy, outrage, and pride), and efficacy beliefs (self‐, group, and organizational). The results revealed a different pattern of predictors of volunteerism for the two samples. Among nominal supporters, commitment to volunteerism was predicted by personal identity (“I”), sympathy, and self‐efficacy; among the actively engaged, volunteerism was predicted by social identity (“we”), outrage, and self‐efficacy. These results suggest that engagement with volunteerism is associated with qualitatively different processes for those nominally versus actively supportive of volunteer efforts.     

“WHITE CRISIS” AND/AS “EXISTENTIAL RISK,” OR THE ENTANGLED APOCALYPTICISM OF ARTIFICIAL INTELLIGENCE

In this article, I present a critique of Robert Geraci's Apocalyptic artificial intelligence (AI) discourse, drawing attention to certain shortcomings which become apparent when the analytical lens shifts from religion to the race–religion nexus. Building on earlier work, I explore the phenomenon of existential risk associated with Apocalyptic AI in relation to “White Crisis,” a modern racial phenomenon with premodern religious origins. Adopting a critical race theoretical and decolonial perspective, I argue that all three phenomena are entangled and they should be understood as a strategy, albeit perhaps merely rhetorical, for maintaining white hegemony under nonwhite contestation. I further suggest that this claim can be shown to be supported by the disclosure of continuity through change in the long‐durée entanglement of race and religion associated with the establishment, maintenance, expansion, and refinement of the modern/colonial world system if and when such phenomena are understood as iterative shifts in a programmatic trajectory of domination which might usefully be framed as “algorithmic racism.”     

Teaching World Religions without Teaching “World Religions”

Tomoko Masuzawa and a number of other contemporary scholars have recently problematized the categories of “religion” and “world religions” and, in some cases, called for its abandonment altogether as a discipline of scholarly study. In this collaborative essay, we respond to this critique by highlighting three attempts to teach world religions without teaching “world religions.” That is, we attempt to promote student engagement with the empirical study of a plurality of religious traditions without engaging in the rhetoric of pluralism or the reification of the category “religion.” The first two essays focus on topical courses taught at the undergraduate level in self‐consciously Christian settings: the online course “Women and Religion” at Georgian Court University and the service‐learning course “Interreligious Dialogue and Practice” at St. Michael's College, in the University of Toronto. The final essay discusses the integration of texts and traditions from diverse traditions into the graduate theology curriculum more broadly, in this case at Loyola Marymount University. Such confessional settings can, we suggest, offer particularly suitable – if somewhat counter‐intuitive – contexts for bringing the otherwise covert agendas of the world religions discourse to light and subjecting them to a searching inquiry in the religion classroom.     

Beyond “Heartless Conservative” and “Bleeding Heart Liberal” Caricatures: How Religiosity Shapes the Relationship Between Political Orientation and Empathy

Is political orientation associated with self‐reported empathy? Popular caricatures frame political orientation in terms of the “heartless conservative” and the “bleeding heart liberal.” Yet, previous research has produced findings that present mixed evidence to support these caricatures. Using data from the 2004 General Social Survey, analyses show that the caricatures of the caring liberal and the cold‐hearted conservative are supported by results for empathy—in which conservatives have lower levels of empathy than liberals—but this pattern holds only when individuals also have low levels of religiosity. In the context of high religiosity, self‐identified conservatives do not have lower empathy than self‐identified liberals, net of a host of sociodemographic characteristics. Our observations demonstrate that patterns in empathy across political orientation are evident only when levels of different forms of religiosity are considered.     

“Caring‐about” and the Problem of Overwhelming Obligations

Care theorists often think of care as involving (at least) “caring‐about”—concern or attentiveness—and “caring‐for”—acting to nurture, look after, or meet needs. One problem for any theory of care is the scope of our obligations to care in both of those senses; in particular, our capacities for “caring‐about” often outrun our capacities for “caring‐for.” Accounts of care as potentially global in scope may ascribe overwhelming obligations to moral agents; however, we are often tempted to avoid or ignore situations that may call for a caring response. I suggest that some Kantian ideas may help to strike a reasonable balance.     

“Hearing voices”: Auditory hallucinations as failure of top‐down control of bottom‐up perceptual processes

Auditory hallucination is a key characteristic of schizophrenia that seriously debilitates the patient, with consequences for social engagement with others. Hallucinatory experiences are also observed in healthy individuals in the general population who report “hearing voices” in the absence of an external acoustic input. A view on auditory hallucinations and “hearing voices” is presented that regards such phenomena as perceptual processes, originating from speech perception areas in the left temporal lobe. Healthy individuals “hearing voices” are, however, often aware that the experience comes from inner thought processes, which is not reported by hallucinating patients. A perceptual model can therefore, not alone explain the difference in the phenomenology of how the “voices heard” are attributed to either an inner or outer cause. An expanded model is thus presented which takes into account top‐down cognitive control, localized to prefrontal cortical areas, to inhibit and re‐attribute the perceptual mis‐representations. The expanded model is suggested to be empirically validated using a dichotic listening speech perception paradigm with instructions for top‐down control of attention focus to either the right or left side in auditory space. It is furthermore suggested to use fMRI to validate the temporal and frontal lobe neuronal correlates of the cognitive processes involved in auditory hallucinations.