Vice and Reason

Aristotle's account of vice presents a puzzle: (1) Viciouspeople must be guided by reason, since they act on decision(prohairesis), not on their non-rational desires. (2) And yet theycannot be guided by reason, since they are said to pay attention totheir non-rational part and not to live in accordance with reason. Wecan understand the conception of vice the reconciles these two claims,once we examine Aristotle's account of (a) the pursuit of the fine andof the expedient; (b) the connexion between vice and the pursuit ofpleasure; (c) the particular kind of regret to which the vicious personis subject.     

Reconsidering Concursus

How should we picture the relationship between God and creation? Traditional answers to this question, usually asked by the doctrine of providence (and more specifically the doctrine of concursus), tend to forfeit either God’s freedom or creaturely freedom. Yet this need not be the case, as the incarnation points towards an understanding of concursus that is not based primarily upon issues of freedom.     

Reconsidering Intentions

This paper argues that the principles of instrumental rationality apply primarily to extended action through time. Most philosophers assume that rational requirements and principles govern in the first instance momentary mental states, as opposed to governing extended intentional actions directly. In the case of instrumental rationality, the relevant mental states or attitudes would typically be preferences, decisions, or intentions. In fact, even those who recognize the extended nature of our agency still assume that rational requirements apply primarily to mental states at a moment in time. Such views try to do justice to the extended nature of our agency by postulating rational requirements that apply in the first instance to plans, policies, and intentions more generally. The paper focuses on the central case of requirements and reasons governing the reconsideration of intentions and argues that these requirements or reasons are either superfluous or invalid. I argue that a proper conception of instrumental reasoning that applies directly to actions turn out to have surprising consequences. In fact, this conception allows us to see that policies, projects and the like are best understood as instances of extended actions, and that the instrumental requirements that apply to projects and policies are exactly the same as the instrumental requirements that apply to ordinary extended actions. Finally, I argue that the resulting theory of instrumental rationality is a significant improvement over theories that rely on principles governing intentions.     

Reconsidering Relativistic Causality

I discuss the idea of relativistic causality, i.e., the requirement that causal processes or signals can propagate only within the light‐cone. After briefly locating this requirement in the philosophy of causation, my main aim is to draw philosophers’ attention to the fact that it is subtle, indeed problematic, in relativistic quantum physics: there are scenarios in which it seems to fail.

I set aside two such scenarios, which are familiar to philosophers of physics: the pilot‐wave approach, and the Newton–Wigner representation. I instead stress two unfamiliar scenarios: the Drummond–Hathrell and Scharnhorst effects. These effects also illustrate a general moral in the philosophy of geometry: that the mathematical structures, especially the metric tensor, that represent geometry get their geometric significance by dint of detailed physical arguments.     

Reconsidering formative measurement

The relationship between observable responses and the latent constructs they are purported to measure has received considerable attention recently, with particular focus on what has become known as formative measurement. This alternative to reflective measurement in the area of theory-testing research is examined in the context of the potential for interpretational confounding and a construct's ability to function as a point variable within a larger model. Although these issues have been addressed in the traditional reflective measurement context, the authors suggest that they are particularly relevant in evaluating formative measurement models. On the basis of this analysis, the authors conclude that formative measurement is not an equally attractive alternative to reflective measurement and that whenever possible, in developing new measures or choosing among alternative existing measures, researchers should opt for reflective measurement. In addition, the authors provide guidelines for researchers dealing with existing formative measures.     

Reconsidering Absolute Omnipotence

Philosophical debate about the problem of evil derives, in part, from differing definitions of almighty power or omnipotence. Modern atheists such as John McTaggart, J. L. Mackie, Earl Condee, and Danny Goldstick maintain that an omnipotent God must be able to accomplish anything, even if it entails a contradiction. On this account, the Christian God cannot be omnipotent and benevolent, for a benevolent, omnipotent God would have forced free agents to desist from evil and this prevented the introduction of suffering into the world. It does not matter if the idea of creating free agents that were forced to be good entails a contradiction. On this account, a God who is truly omnipotent can perform contradictory feats.
In this paper, I argue that the atheistic tradition is mistaken. In the first place, even an absolutely omnipotent God could, as an act of benevolence, create a world in which there is suffering. In the second place, I argue that the concept of absolute omnipotence is fatally flawed. An absolutely omnipotent God would lack, in a decisive sense, power. He would be weak rather than strong. So the atheist's argument fails when it is evaluated in light of a more rational account of omnipotence and when it is carefully considered on its own terms.     

Reconsidering three dichotomies

Certain dichotomies that are built into modern medical and psychiatric care—mind versus body, the individual versus the group, and sin versus sickness—are discussed and criticized. Judeo-Christian views regarding these issues are presented as helpful alternatives that can help set limits on the distinctions made.     

Reconsidering the relationship between parenting and religiosity

This study examined the relation between religiosity and parenting. 311 parents from the Flemish-speaking part of Belgium completed the Post-critical Belief Scale and reported on their style of parenting. Scores for religiosity (as measured by the Exclusion vs Inclusion of Transcendence dimension) were not significantly correlated with parenting styles. In contrast, the way in which religious contents are processed (as measured by the Literal vs Symbolic dimension) was significantly correlated with dimensions of parenting style.     

Science and Practice: Reconsidering the Pepinskys

Two issues from the Pepinskys' Counseling: Theory and Practice (1954)—the scientist-practitioner model of counseling and the use of scientific thinking in counseling practice—are examined in light of their current implications for the counseling profession.     

Reconsidering the Value of Equality

Some people believe that the equality of people's well-being makes an outcome better, other things being constant. Call this Telic Egalitarianism. In this paper I will propose a new interpretation of Telic Egalitarianism, and compare it with the interpretation that is proposed by Derek Parfit 1995 Parfit, Derek. 1995. Equality or Priority? University of Kansas: Lindley Lecture. Reprinted in Clayton and Williams [2000: 81–125] [Google Scholar] and widely accepted by many philosophers. I will argue that my proposed interpretation is more plausible than Parfit's. One of the virtues in my interpretation is that it shows his Levelling Down Objection does not undermine Telic Egalitarianism. I also believe that my interpretation better explains the important similarity and difference between Telic Egalitarianism and his proposed Priority View.     

Reconsidering the Logic of Emotion

It is customarily assumed that propositional attitudes present two independent components: a propositional component and a psychological component, in the form of an attitudes. These two components are caught by means of two different methods: propositions by some model theoretic theory, psychological attitudes by making appeal to their functional or psychological role. Some authors have seek a convergence by individuating propositions by some Functional role semantics. In this paper I show that when it comes to emotional attitudes with propositional content, either the independence of proposition and attitude collapses or functional role semantics brings to unstable individuation conditions for propositions. Some consequences of these two outcomes are considered.     

Reconsidering Reid's Geometry of Visibles

In his Inquiry , Reid claims, against Berkeley, that there is a science of the perspectival shapes of objects ('visible figures'): they are geometrically equivalent to shapes projected onto the surfaces of spheres. This claim should be understood as asserting that for every theorem regarding visible figures there is a corresponding theorem regarding spherical projections; the proof of the theorem regarding spherical projections can be used to construct a proof of the theorem regarding visible figures, and vice versa. I reconstruct Reid's argument for this claim, and expose its mathematical underpinnings: it is successful, and depends on no empirical assumptions to which he was not entitled about the workings of the human eye. I also argue that, although Reid may or may not have been aware of it, the geometry of spherical projections is not the only geometry of visible figure.     

Reconsidering the Relation between Regret and Responsibility

Recently Connolly, Ordóñez, and Coughlan challenged the view that regret is partly determined by perceived responsibility for the regretted outcome [Connolly, T. Ordóñez, L. D., & Coughlan, R. (1997). Regret and responsibility in the evaluation of decision outcomes.Organizational Behavior and Human Decision Processes, 70, 73–85]. In a series of experiments they manipulated whether actors arrived at an outcome through their own decision or through a “computer assignment” over which they had no influence. This decision agency manipulation did not affect their “regret measure.” We show in two experiments that this null-effect is due to the fact that regret was measured by means of a general happiness assessment. In the present research we replicated the basic design of their experiments and also found no effects of decision agency on the happiness assessment. However, the results showed the predicted effects of decision agency when regret was directly measured. Moreover, a measure of disappointment seemed to indicate the opposite effect: People are more disappointed when a negative outcome is caused by a computer assignment than when caused by their own choice. The role of regret and disappointment in decision making is discussed.     

Reconsidering Ecclesiology: Feminist Perspectives

Abstract

This paper considers the task of constructing a feminist ecclesiology that rejects the binary opposition between inventing new models of the Church and maintaining a critical relation with ecclesiological traditions.

Most feminist ecclesiology has been generated out of the women-church movement and has been criticized for failing to engage deeply enough with the influential ecclesiological traditions which still shape women's experience within the Church. The creation of a critical, constructive feminist ecclesiology will enable women to participate in ecclesial self-reflection and the informed critique of patriarchal models. Essential to this process will be the self-conscious recognition that women's bodies embody the body of Christ and that they are thus engaged in the embodied performance of God's presence in the world. The traditional vehicles of word and sacrament are means of ‘speaking’ this presence that needs to be reclaimed and reinterpreted by women. Furthermore, participation in the revisioning of such performances will contribute towards subverting the gendered symbolism that has structured ecclesiological discourse in the past. The article concludes by asserting that the task of the feminist ecclesiological theologian is to reflect upon the significance of women being church in the myriad frameworks through which the Church is constituted and experienced. Women require an ecclesiological culture in which their agency and authority become apparent.     

Motivational Approaches to Intellectual Vice

Despite the now considerable literature on intellectual virtue, there remains relatively little philosophical discussion of intellectual vice. What discussion there is has been shaped by a powerful assumption—that, just as intellectual virtue requires that we are motivated by epistemic goods, intellectual vice requires that we aren't. In this paper, I demonstrate that this assumption is false: motivational approaches cannot explain a range of intuitive cases of intellectual vice. The popularity of the assumption is accounted for by its being a manifestation of a more general understanding of vice as an inversion or mirror image of virtue. I call this the inversion thesis, and argue that the failure of the motivational approach to vice exposes its limitations. I conclude by suggesting that recognizing these limitations can help to encourage philosophical interest in intellectual vice.     

Reconsidering theological exchange between China and the West

ABSTRACT

By reviewing the Chinese theological publications in the twentieth century, especially during the 1920s–1930s and after the 1980s, this article aims to show that it is not a zero-sum game between the translation of western theological works into Chinese and the publication of original Chinese theological works. The selection of the western works for translation exhibited a certain creativity from the Chinese side, and in turn, the translated works also inspired original Chinese theological works. In the twenty-first century, the Chinese studies of Christianity developed rapidly. Many Chinese Christian theologians published pro-actively in western languages. Due to the recognition of the importance of Christianity in contemporary China and the awareness of the global context for Christian theology, there was a growing interest among western theologians in non-western Christian theology, including Chinese Christian theology. The exchange and collaboration between Chinese and western theologians were particularly prominent on global and public issues.     

Idle Arts: Reconsidering the Curator

In this article, I propose a way for philosophical aesthetics to make sense of the curator's work and specifically its claim to creativity and value making. My thesis is that selecting art should be thought of as a fine art in itself. This thesis, in various formulations, has been a source of controversy for art historians, critics, and theorists for more than a century. Even though philosophers have barely addressed the issue, philosophical aesthetics has been complicit in the prevalent modes of resistance. The unspoken reason that various figures of the artworld find it problematic to identify curators as artists is that the divisions of labor they protect are inherently normative. The inadvertent application of this normativity in equal measure affects curators who style themselves as artists. I offer a critique of the historical and philosophical underpinnings of this normative picture, which sets the stage for a reconsideration of curatorship and its stake on a place among the rest of the fine arts.