Dispositional greed

Extant research on greed has focused on situational determinants of greedy behavior, ignoring individual differences in greed. Defining greed as insatiability, the present paper introduces a six item Dispositional Greed Scale. Two studies demonstrate convergent and discriminant validity and test–retest reliability. Specifically, they demonstrate that greed is related to but different from materialism. It is also positively related to entitlement, egoism, social comparison, envy, competition and productivity orientation and negatively related to impression management and satisfaction with life. The Dispositional Greed Scale enables researchers to disentangle the impact of personality from that of the situation on greedy behavior.     

Divine omniscience and knowledge de se

Patrick Grim argues that God cannot beomniscient because no one other than me canacquire knowledge de se of myself. Inparticular, according to Grim, God cannot knowwhat I know in knowing that I am making amess. I argue, however, that given twoplausible principles regarding divineattributes there is no reason to accept Grim'sconclusion that God cannot be omniscient. Inthis paper I focus on the relationship betweendivine omniscience and necessaryimpossibilities, in contrast to the generaltrend of research since Aquinas, which hasconcentrated on the relationship between divineomnipotence and necessary impossibilities.     

Divine omniscience,privacy, and the state

Traditional theism teaches that God engages in a relentless form of observation for every human being. If, as is widely supposed, humans have a right to privacy, then it seems that God constantly violates this right. In this paper we argue that there is both a defensible philosophical excuse and justification for this infringement. We also argue that this defense is extensible to human social and political contexts; it provides the vital elements of a theory of just privacy infringement. This theory is broadly compatible both with major forms of political theory (except anarchistic ones) and with the main conceptions of privacy defended in recent philosophical and jurisprudential literature.     

Truth,omniscience, and the Knower

Conclusion Let us sum up.The paradox of the Knower poses a direct and formal challenge to the coherence of common notions of knowledge and truth. We've considered a number of ways one might try to meet that challenge: propositional views of truth and knowledge, redundancy or operator views, and appeal to hierarchy of various sorts. Mere appeal to propositions or operators, however, seems to be inadequate to the task of the Knower, at least if unsupplemented by an auxiliary recourse to hierarchy. But the cost of hierarchy appears to be an abandonment of any notion of all truth or of omniscience. What the contradictions of the Knower seem to demand, then, is at least an abandonment of these.As noted in the introduction, the argument is complicated enough that one must be wary of dogmatic and precipitate conclusions. One may legitimately wonder whether some new response, or some variation on an old one, will yet offer a way out.Far too often, however, it is asked what has gone wrong with paradox rather than what paradox may have to teach us. What the Knower may have to teach us, I think, is that there really can be no coherent notion of all truth and really can be no coherent notion of omniscience. In its own way that conclusion is perhaps as humbling as is any traditional notion of God.I am grateful to C. Anthony Anderson, Robert F. Barnes, David Boyer, Tyler Burge, Evan W. Conyers, and Allen Hazen for correspondence and discussion regarding basic ideas, and owe a special debt to David Boyer and Evan W. Conyers for careful criticism of earlier drafts.     

Intimations of immortality and omniscience in early childhood

Children aged three, four and five years, drawn equally from one secular and one religious school in Spain, were questioned about the psychological and biological constraints that apply to two different types of person: an ordinary human being (their best friend) and an extraordinary being (God). Children were asked to assess whether: (1) the knowledge available to either being is constrained by perceptual processes and (2) the life cycle of either being is constrained by biological processes. Three year olds provided few signs of distinguishing between the two types of being. Five year olds, on the other hand, were quite systematic in their differentiation. They judged that the knowledge available to a friend—but not to God—would be constrained by the need for perceptual access and they judged that the life cycle of a friend—but not that of God—would be constrained by the biological processes of birth, growth and death. Implications for current accounts of children's conceptual development are discussed.     

Dispositional forgiveness among adolescents

The study examined whether the four constructs of forgivingness found in adults—propensity to lasting resentment, sensitivity to circumstances, willingness to forgive, and willingness to avenge—were already in place among adolescents. It also examined the differences in propensity to forgive and related constructs between young adolescents and older adolescents. More than 500 adolescents (124 sixth graders, 170 seventh graders, 135 eighth graders, and 78 ninth graders) were presented with a slightly modified version of the Forgivingness Scale (Mullet, Barros, Frongia, Usai, Neto, & Rivière-Shafighi, 2003 Mullet, E., Barros, J., Frongia, L., Usai, V., Neto, F. and Rivière-Shafighi, S. 2003. Religious involvement and the forgiving personality. Journal of Personality, 71: 1–19. [Crossref], [PubMed], [Web of Science ®] , [Google Scholar]). The same four-factor structure that was found among adults was also found among adolescents. Scores regarding sensitivity to circumstances and willingness to forgive were lower among older adolescents than among younger adolescents. Scores regarding lasting resentment and willingness to avenge were higher among older adolescents than among younger adolescents.     

Factive knowability and the problem of possible omniscience

Philosophical Studies - Famously, the Church–Fitch paradox of knowability is a deductive argument from the thesis that all truths are knowable to the conclusion that all truths are known. In...