More than a feeling

According to rationalist conceptions of moral agency, the constitutive capacities of moral agency are rational capacities. So understood, rationalists are often thought to have a problem with feeling. For example, many believe that rationalists must reject the attractive Aristotelian thought that moral activity is by nature pleasant. I disagree. It is easy to go wrong here because it is easy to assume that pleasure is empirical rather than rational and so extrinsic rather than intrinsic to moral agency, rationalistically conceived. Drawing on underappreciated elements of Kant's moral psychology, I sketch an alternative form of rationalism, according to which moral activity is by nature pleasant because at least some pleasures are by nature rational.     

Contingent employment in academic careers: Relative deprivation among adjunct faculty

This article utilizes relative deprivation theory to examine the careers of non-tenure-track instructors and research associates. Demographic status, motivations for accepting contingent employment, and standards of comparison used to assess the quality of the job were all related to the degree of relative deprivation experienced by adjunct faculty. Furthermore, even after controlling for the level of objective job rewards (e.g., salary) and objective working conditions (e.g., hours worked), relative deprivation was consistently and negatively related to both career attitudes and job behaviors. The article concludes with directions for future theory development, empirical research, and management practice in regard to academics and other highly-skilled professionals engaged in contingent employment.     

More than Information: A Christian Critique of a New Dualism

In light of quantum theory and advances in computer science, scientists have posited that it is information, rather than matter, that forms the bedrock of the universe. Thus it follows that the essence of our selves as human beings is simply the information housed in the neural connections of our brain. If this is so, then the self could be reproduced digitally. Such a cybernetic immortality introduces a new Cartesian dualism that separates mind from body, locating the self wholly in the mind.

This view contrasts with the traditionally Christian view, that humans are created and best understood as being in the image of God—an image found in our rational intellect, our embodied agency, and our relationships. Our sense of self is incomplete without all three. We are neither just a mind nor just a body, but a mind that is both part and product of our human body, embedded within the larger environment of the physical world and human culture. Our knowledge, functioning, and self-understanding is shaped and acquired by and through our bodies. Without a body, we also cannot feel emotion, and thus have neither human-like intelligence nor compassion. The dreams of cybernetic immortality fail to capture the full nature of what it means to be human and are illusory hopes for a form of immortality not requiring the action of a supernatural being. Any hope for immortality is best found, as Niebuhr noted, beyond the scope of history. Further, this new dualism leads us to grandiose delusions—Niebuhr's sin of pride—regarding what we can accomplish in the here and now, delusions that are harmful to both our sense of self and to our capacity to love one another.     

More than a surprise: The bivalency effect in task switching

When switching tasks, if stimuli are presented that contain features that cue two of the tasks in the set (i.e., bivalent stimuli), performance slowing is observed on all tasks. This generalized slowing extends to tasks in the set which have no features in common with the bivalent stimulus and is referred to as the bivalency effect. In previous work, the bivalency effect was invoked by presenting occasionally occurring bivalent stimuli; therefore, the possibility that the generalized slowing is simply due to surprise (as opposed to bivalency) has not yet been discounted. This question was addressed in two task switching experiments where the occasionally occurring stimuli were either bivalent (bivalent version) or merely surprising (surprising version). The results confirmed that the generalized slowing was much greater in the bivalent version of both experiments, demonstrating that the magnitude of this effect is greater than can be accounted for by simple surprise. This set of results confirms that slowing task execution when encountering bivalent stimuli may be fundamental for efficient task switching, as adaptive tuning of response style may serve to prepare the cognitive system for possible future high conflict trials.     

More than a body: mind perception and the nature of objectification

According to models of objectification, viewing someone as a body induces de-mentalization, stripping away their psychological traits. Here evidence is presented for an alternative account, where a body focus does not diminish the attribution of all mental capacities but, instead, leads perceivers to infer a different kind of mind. Drawing on the distinction in mind perception between agency and experience, it is found that focusing on someone's body reduces perceptions of agency (self-control and action) but increases perceptions of experience (emotion and sensation). These effects were found when comparing targets represented by both revealing versus nonrevealing pictures (Experiments 1, 3, and 4) or by simply directing attention toward physical characteristics (Experiment 2). The effect of a body focus on mind perception also influenced moral intuitions, with those represented as a body seen to be less morally responsible (i.e., lesser moral agents) but more sensitive to harm (i.e., greater moral patients; Experiments 5 and 6). These effects suggest that a body focus does not cause objectification per se but, instead, leads to a redistribution of perceived mind.     

Teaching ethics: More than an honor code

An honor code is certainly a good place to start teaching engineering students about ethics, but teaching students to live honorably requires far more effort than memorizing a code of ethics statement or applying it just to academic performance. In the School of Engineering at Grand Valley State University, we have followed the model provided by the United States Military Academy at West Point. For our students this involves an introduction to the Honor Code as part of a larger Honor Concept at the very beginning of their studies and then making it an integral part of their preparation as engineers. The challenge is significant because the culture at large does not support living with an Honor Concept. This paper will begin with a discussion of the cultural context in which we must teach, because that context has changed significantly in the years since many faculty members were students themselves. The rest of the paper will detail the approach that we have taken to teach ethics as an engineer’s way of life. “The shortest and surest way to live with honor in the world is to be in reality what we would appear to be. All human virtues increase and strengthen themselves by the practice and experience of them.” Plato An earlier version of this paper was presented at the 2005 conference, Ethics and Social Responsibility in Engineering and Technology, Linking Workplace Ethics and Education, co-hosted by Gonzaga University and Loyola Marymount University, Los Angeles, CA, USA, 9–10 June 2005.     

Even More than Life Itself: Beyond Complexity

This essay is an attempt to construct an artificial dialog loosely modeled after that sought by Robert Maynard Hutchins who was a significant influence on many of us including and especially Robert Rosen. The dialog is needed to counter the deep and devastating effects of Cartesian reductionism on today??s world. The success of such a dialog is made more probable thanks to the recent book by A. Louie. This book makes a rigorous basis for a new paradigm, the one pioneered by the late Robert Rosen. If we are to make such a paradigm shift happen, it has to be in the spirit of the dialog. The relationship between science, economics, technology and politics has to be openly recognized and dealt with. The message that Rosen sent to us has to be told outside small select circles of devotees. The situation has even been described by some as resembling a cult. This is no way for universal truths like these to be seen. The essay examines why this present situation has happened and identifies the systemic nature of the problem in terms of Rosen??s concepts about systems. The dialog involves works by George Lakoff, W. Brian Arthur, N. Katherine Hayles, Robert Reich and Dorion Sagan. These scholars each have their own approach to identifying the nature of the interacting systems that involve human activity and the importance of identifying levels of abstraction in analyzing systems. Pooling their insights into different facets of a complex system is very useful in constructing a model of the self referential system that humans and their technology have shaped. The role of the human component in the whole earth system is the goal of the analysis. The impact of the Cartesian reductionist paradigm on science and the related aspects of human activity are examined to establish an explanation for the isolation of Rosen??s paradigm. The possible way to proceed is examined in the conclusion.     

More than One Flaw: Reply to Millican

Millican (Mind 113(451):437–476, 2004) claims to have detected ‘the one fatal flaw in Anselm’s ontological argument.’ I argue that there is more than one important flaw in the position defended in Millican (Mind 113(451):437–476, 2004). First, Millican’s reconstruction of Anselm’s argument does serious violence to the original text. Second, Millican’s generalised objection fails to diagnose any flaw in a vast range of ontological arguments. Third, there are independent reasons for thinking that Millican’s generalised objection is unpersuasive.     

The Moro reaction: More than a reflex,a ritualized behavior of nonverbal communication

ObjectiveTo propose a phylogenetic significance to the Moro reflex which remains unexplained since its publication in 1918 because both hands are free at the end of the gesture.MethodAmong the 75 videos of healthy term newborns we have filmed in a research project on antenatal education to parenthood, we describe a sequence that clearly showed the successive movements of the Moro reflex and we report the occurrence of this reflex in the videos that were recorded from Time 0 of birth defined as the moment that lies between the birth of the thorax and the pelvis of the infant.ResultsThe selected sequence showed the following succession of the newborn’s actions: quick extension-adduction of both arms, the orientation of the body, head and eyes towards a human person, and full extension-abduction of both arms with spreading of the fingers, crying and a distressed face. There were 13 Moro reflexes between 2 and 14 s from Time 0 of birth. We found a significant association between the occurrence of the Moro reflex and the placement of the newborn at birth in supine position on the mother’s abdomen (p = 0.002).DiscussionThe quick extension-adduction of both arms which started the sequence may be considered as a startle reflex controlled by the neural fear system and the arm extension-adduction which followed as a Moro reflex. The characteristics of all Moro reflexes were those of ritualization: amplitude, duration, stereotype of the gestures. This evolutionary process turns a physiological behavior, grasping in this case, to a non-verbal communicative behavior whose meaning is a request to be picked up in the arms. The gestures associated with the Moro reflex: crying and orientation of the body, head, and eyes towards a human person, are gestures of intention to communicate which support our hypothesis. The neural mechanism of the Moro reaction probably involves both the fear and the separation-distress systems.ConclusionThis paper proposes for the first time a phylogenetic significance to the Moro reflex: a ritualized behavior of nonverbal communication. Professionals should avoid stimulating the newborns’ fear system by unnecessarily triggering Moro reflexes. Antenatal education should teach parents to respond to the Moro reflexes of their newborn infant by picking her up in their arms with mother talk.     

More than off-task: Increased freely-moving thought in ADHD

Off-task thought has been found to occur at high rates and is related to impairment in ADHD. However, off-task thought is heterogenous and it remains unclear which specific dimensions of off-task thought are more prevalent in this disorder. It is therefore important to dissociate different aspects of off-task thought in order to better understand the mechanisms underlying impairment. The current study focused on the dimension of constrained (focused) to freely moving off-task thought. Self-report and neurophysiological measures during a computerized attention tasks provided convergent evidence that individuals with ADHD not only have more off-task thought than those without, but also engaged in a greater proportion of freely moving off-task thought than non-ADHD controls. Overall, this work demonstrated differences in both the quantity and type of off-task thought in adults with ADHD. It provides novel insight into both the phenomenology of off-task thought, as well as potential mechanisms underlying impairment in ADHD.