Tendencies of Possibility: A Peircean Consideration of Kauffman's Cosmic Mind

Stuart Kauffman speculatively proposes a panpsychic interpretation of quantum mechanics, where a cosmic mind makes measurements to change quantum possibilities into classical actuals. However, in response, Charles S. Peirce's understanding of existence simplifies Kauffman's triadic ontology and accounts for an evolving cosmos. Peirce's objective idealism confirms possibility as fundamental to ontological existence, clarifies actuality as specifically related to space-time's extent, and revises Kauffman's broad panpsychism to a narrow but pervasive role for law-like, dispositional tendencies. Theological implications include bridging Arthur Peacocke's Divine Becoming with a neo-Aristotelian, scientifically plausible potential for existence.     

From Normative Spheres to Normative Practices: New Prospects for Normative Theory after Habermas

Abstract

In this paper I argue against Jürgen Habermas’s theoretical dualism between ethics and morality. I do this by showing how his account of normativity is vitiated by an unnecessary superposition of a social-evolutionary and a theoretical-linguistic account of normativity, and that this brings about theoretical problems that in the end cannot be overcome. I also show that Rainer Forst’s attempt at salvaging Habermas’s distinction is equally doomed to failure, but that his attempt nevertheless invites new and more fruitful avenues for normative theory that are worth exploring. The conclusion of this paper is that traditional notions of ethics and morality can be preserved provided we heavily redefine their meanings and release them from some of the theoretical work they have been expected to accomplish, but that to complete this transition we also need to supersede Forst’s pluralization of normative contexts toward a theory of normative practices that in the end makes the distinction between ethics and morality workable but useless. I begin by first locating the debate about ethics and morality within the context of recent normative theory (§1), and proceed to examine the two main strategies through which Habermas has elaborated his idea of a sharp dualism between ethics and morality (§2). I then introduce a theoretical distinction between what I call a horizontal and a vertical integration of ethics and morality (§3) and contend that whilst only the horizontal is viable, Habermas decidedly prefers the idea of a vertical integration (§4). With this work done, I proceed to complete my critique of Habermas’s argument and show how, by recovering the pragmatist roots of his thought, an alternative solution based on a functionalist understanding of morality could be envisaged (§5). I then conclude by examining Rainer Forst’s attempt at salvaging Habermas’s account, and show that the failure of Forst’s attempts opens the way for new and more fruitful approaches to normative theory which are more likely to recover the pragmatist roots of Habermas’s thought (§6).     

On the Connection between Normative Reasons and the Possibility of Acting for those Reasons

According to Bernard Williams, if it is true that A has a normative reason to Φ then it must be possible that A should Φ for that reason. This claim is important both because it restricts the range of reasons which agents can have and because it has been used as a premise in an argument for so-called ‘internalist’ theories of reasons. In this paper I rebut an apparent counterexamples to Williams’ claim: Schroeder’s (2007) example of Nate. I argue that this counterexample fails since it underestimates the range of cases where agents can act for their normative reasons. Moreover, I argue that a key motivation behind Williams’ claim is compatible with this ‘expansive’ account of what it is to act for a normative reason.     

Transition as Normative: British Quakerism as Liquid Religion

This article presents a consideration of the ways in which current Quaker belief and practice exemplify the condition identified by Zygmunt Bauman as liquid modernity. After a brief overview of Bauman’s thesis, we describe recent patterns of believing within British Quakerism within its socio-cultural context. While belief has been cast as marginal by scholars of this group, with the creation of habitus centred on behavioural codes or values narratives among participants, the way of believing within British Quakerism has rather unusual significance. An ortho-credence of ‘perhapsness’ maintains an approach to believing that is forever ‘towards’, with any truth considered to be solely personal, partial or provisional. From a rationalist liberal faith position, British Quakers have become cautious about theological truth claims that appear final or complete. They accept the principle of continuing revelation, a progressivist theology in which transition becomes sociologically normative. While wider Christianity may be in transition, British Quakers see perpetual modulation (liquifaction) of belief and practice as both logical and faithful.     

The Consequences of Collective Discontent: A New Measure of Zeitgeist Predicts Voting for Extreme Parties

In recent years, extreme right‐wing and left‐wing political parties and actors have gained popularity in many Western countries. What motivates people to vote for extreme right‐ or left‐wing parties? In previous research, we showed that a collectively shared sense of doom and gloom about society can exist among citizens who, individually, experience high well‐being. Previous research developed an operationalization of this collective societal discontent as an aspect of Zeitgeist, which can be compared to personal experiences (van der Bles, Postmes, & Meijer, 2015 ). In the present research, we investigated whether this Zeitgeist of societal discontent predicts voting for extreme parties. We conducted a field study during the 2015 Dutch provincial elections (N = 407). Results showed that collective societal discontent (Zeitgeist) predicted voting for extreme parties but that personal discontent did not. Results also showed that pessimistic Zeitgeist was associated with lower education levels and tabloid‐style media consumption. These findings advance our understanding of the discontents that fuel extreme voting outcomes: Global and abstract (negative) beliefs about society are more consequential than concrete personal experiences.     

集体自恋：群际冲突的催化剂

集体自恋是将自恋延伸到群体水平的一个经典构念, 目前被界定为对于“自身所属群体是卓越的并值得优待, 却未充分被他者承认”的信念。现有研究发现它对群际敌对性有较强解释力, 因为集体自恋者对内群体形象、地位或身份所受威胁高度敏感, 容易高估威胁和怀疑外群体, 而缺乏自我价值感及控制感是集体自恋的重要根源。鉴于现有研究一般都预设了集体自恋的脆弱性和消极性, 而集体自恋的属性不必然如此, 未来研究应在充分厘清集体自恋内涵及结构的基础上探索其消极与积极后效, 揭示其多元成因及干预方法, 并推进跨文化研究。     

Discourse as Care: A Phenomenological Consideration of Spatiality and Temporality

Scholars increasingly recognize that discourse is not a standing collection of representations for pre-existing thoughts and/or things in a pre-existing world. Still, many obstacles remain, and these seem to be inseparable from contemporary common-sense. When we ask about the nature of discourse, we are, ultimately, asking about the nature of world, the nature of the body, and also, there must be, if only tacitly, an account of space and time. Discourse, I would suggest, is a mode of evaluative praxis, a way of articulately being-concerned-with-others. But discourse is not only a finely nuanced praxis, or a sophisticated mode of cooperative action. Its powers for spatializing and temporalizing include predication in their peculiar kind of care. In general, as implying a concernful -being-with-others-being-toward-world, discourse is an intentional nexus whose capacities for spatializing and temporalizing make-room for those situations in which we find ourselves thrown, projected, and concernfully stretching along.     

Parenting Behaviors and Child Externalizing: A Short-Term Investigation of Directionality

Children (N = 404) provided data during 3rd and 4th grades concerning their mothers’ use of punitive discipline and yielding to coercion. Teachers provided data regarding their perceptions of children’s externalizing behaviors at school. We tested a cross-lagged model examining parental disciplinary behaviors as predictors of child externalizing behavior, as well as child externalizing behaviors as a predictor of parental disciplinary behaviors. For boys and for girls, there was over-time stability in all three variables of interest. For boys only, more externalizing behaviors in Grade 3 predicted greater use of punitive discipline by parents and more parental yielding to coercion in Grade 4, over and above Grade 3 levels of these parenting variables. The reverse direction of effects was not observed.     

Collective Narcissism as a Basis for Nationalism

Recent work suggests that collective narcissism—an exaggerated, unrealistic belief in an ingroup's greatness that demands constant external validation—is a strong predictor of a variety of political attitudes. In the present study, we use nationally representative panel data from Poland to examine the relationship between national collective narcissism and nationalism, a belief that the national ingroup is superior and should dominate other nations. We first demonstrate that national collective narcissism, nationalism, and mere satisfaction with national ingroup are distinct. In turn, in both cross-sectional and panel analyses, we find that (1) national collective narcissism is positively related to nationalism, whereas satisfaction with the national ingroup is not; and (2) national collective narcissism is a stronger predictor of nationalism than national ingroup satisfaction is in absolute terms. Our analyses thus provide evidence that nationalism may be rooted in narcissistic exaggeration of the greatness of the national ingroup rather than nonnarcissistic national ingroup satisfaction.     

Hypocritical Blame: A Question for the Normative Accounts of Assertion

Philosophia - An agent A blames B hypocritically for violating a moral norm N if and only if: (i) A is likewise blameworthy for violating N, and (ii) A is not disposed to blame herself for...     

Terrorism as Collective Communication: The Collective Communication Model of Terrorism (CCMT)

This paper proposes that the psychological and behavioral effects of terrorist threat can be understood as a collective communication process that occurs between terrorists and their potential victims. Based on classic communication theory, terrorists are regarded as the senders of a specific collective message (such as ‘stop oppressing our culture’); a terrorist incident as the collective message itself (through its performance, modality and targets); and the potential victims as its collective receivers (who interpret the intention of the attack as a function of their pre-existing attributes, such as traits or salient social identities). The perception of terrorism as a dynamic and interactive process between collective senders, messages and receivers opens new theoretical perspectives regarding whether (a) terrorism can be successful in reaching its collective aim; (b) if it is interpreted as rational or irrational; and (c) how to counteract the vicious, cyclical relationship between terrorism and counter-terrorism. Previous findings on the psychology of terrorism can be organized within this theoretical framework, and the psychological impact of varying attributes of the perpetrators (senders), incident (message), and the reactions of the potential victims (receivers) systematically investigated. A series of self-conducted studies are also reviewed and found to provide direct support for the collective communication model of terrorism.     

Wide Reflective Equilibrium as a Normative Model for Responsible Governance

Soft regulatory measures are often promoted as an alternative for existing regulatory regimes for nanotechnologies. The call for new regulatory approaches stems from several challenges that traditional approaches have difficulties dealing with. These challenges relate to general problems of governability, tensions between public interests, but also (and maybe particularly) to almost complete lack of certainty about the implications of nanotechnologies. At the same time, the field of nanotechnology can be characterized by a high level of diversity. In this paper, we discuss and compare two models for framing public policy in relation to technology regulation: the first is a deliberative model based on foresight knowledge and the second the wide reflective equilibrium model, developed by political philosopher John Rawls. In both models, the aim is to find consensus on (a framework for) policy measures and regulation. On the basis of a critical discussion of the strengths and weaknesses of both models, some tentative conclusions are drawn for effective policy making and implementation based on soft law.