Individuating quantities

Philosophical Studies - When discrepancies are discovered between the outcomes of different measurement procedures, two sorts of explanation are open to scientists. Either (i) some of the outcomes...     

Individuating games

Synthese - Games, which philosophers commonly invoke as models for diverse phenomena, are plausibly understood in terms of rules and goals, but this gives rise to two puzzles. The first concerns...     

Individuating information influences partisan judgments

Three studies examined whether Democrats and Republicans expressed favoritism toward an ingroup political candidate, even when the candidates were presented as positive and bipartisan. Participants rated electability and traits, after reading party consistent (Passage 1) and positive, bipartisan information (Passage 2). Conservatism (Studies 1–3), the cognitive reflection test (Studies 2–3), and ingroup loyalty (Study 3) were examined. Republicans showed initially higher favoritism after the first passage. Both Republicans and Democrats showed lower ingroup favoritism after reading the second passage, although Republicans continued to show more favoritism than Democrats in some circumstances. Conservatism was associated with greater favorability toward the Republican candidate. Our results showed no evidence that CRT or ingroup loyalty mediated these associations.     

Individuating Mental Tokens: The Split-Brain Case

Some philosophers have argued that so long as two neural events, within a subject, are both of the same type and both carry the same content, then these events may jointly constitute a single mental token, regardless of the sort of causal relation to each other that they bear. These philosophers have used this claim—which I call the “singularity-through-redundancy” position—in order to argue that a split-brain subject normally has a single stream of consciousness, disjunctively realized across the two hemispheres. This paper argues, against this position, that the kind of causal relations multiple neural events bear to each other constrains the mental tokens with which functionalists who are realists can identify them.     

On the number of gods

A god is a cosmic designer-creator. Atheism says the number of gods is 0. But it is hard to defeat the minimal thesis that some possible universe is actualized by some possible god. Monotheists say the number of gods is 1. Yet no degree of perfection can be coherently assigned to any unique god. Lewis says the number of gods is at least the second beth number. Yet polytheists cannot defend an arbitrary plural number of gods. An alternative is that, for every ordinal, there is a god whose perfection is proportional to it. The n-th god actualizes the best universe(s) in the n-th level of an axiological hierarchy of possible universes. Despite its unorthodoxy, ordinal polytheism has many metaphysically attractive features and merits more serious study.     

Different religions,diverse gods

International Journal for Philosophy of Religion -     

The origins of our gods and monsters

Beside me, a six-year-old child plays in the sandbox in my psychotherapy office, laughing loudly, engrossed in a fantasy which he is busily unfolding. He exudes the vibrancy and aliveness that is every child's birthright. A sense of self-possession is proclaimed in his stance, his eyes, his voice, and his demeanor.     

Rehabilitating materiality: bodies,gods, and religion

In More Than Belief, Manuel A. Vásquez offers a theory of religion that attends to its multiple materialities by locating what religion scholars study in networks of bodies engaging in practices in particular places. With Vásquez' approach as a jumping-off point, this essay draws upon actor-network theory, as developed by John Law and Bruno Latour and applied by Albert Piette and Matthew Day, not only to attend to the materiality of human bodies but also to construe non-human entities, such as the gods and the category of ‘religion’ itself, as effective actors in the world.     

Familiarity and person construal: Individuating knowledge moderates the automaticity of category activation

In this experiment, we examined how perceivers' familiarity with targets moderates person construal. Based on evidence from object categorization that level of construal varies with expertise in a manner that maximizes cue validity, we reasoned that although social (i.e., group‐level) categorization is functional for construing unfamiliar others (about whom little or no individuating information is available), it is less functional for familiar others (about whom a great deal of individuating information is available). Results from an automatic priming paradigm provided evidence for our reasoning: Participants categorized unfamiliar faces according to the most salient categorical dimension available in the visual information (in this case, sex), but did not do so for familiar faces. Implications for models of person perception are discussed. Copyright © 2009 John Wiley & Sons, Ltd.     

Gross gods and icky atheism: Disgust responses to rejected religious beliefs

Disgust is an emotional response that helps to maintain and protect physical and spiritual purity by signaling contamination and motivating the restoration of personal cleanliness. In the present research we predicted that disgust may be elicited by contact with outgroup religious beliefs, as these beliefs pose a threat to spiritual purity. Two experiments tested this prediction using a repeated taste-test paradigm in which participants tasted and rated a drink before and after copying a passage from an outgroup religion. In Experiment 1, Christian participants showed increased disgust after writing a passage from the Qur'an or Richard Dawkins' The God Delusion, but not a control text. Experiment 2 replicated this effect, and also showed that contact with an ingroup religious belief (Christians copying from the Bible) did not elicit disgust. Moreover, Experiment 2 showed that disgust to rejected beliefs was eliminated when participants were allowed to wash their hands after copying the passage, symbolically restoring spiritual cleanliness. Together, these results provide evidence that contact with rejected religious beliefs elicits disgust by symbolically violating spiritual purity. Implications for intergroup relations between religious groups is discussed, and the role of disgust in the protection of beliefs that hold moral value.     

唐宋间敦煌的城隍与毗沙门天王

唐宋时期,作为专指敦煌城的"城隍"在社会生活中占有重要地位,这是因为敦煌城及周边城市不时地遭到外族入侵所致.而敦煌的城隍神信仰并不甚流行,原因是敦煌盛行毗沙门天王信仰,毗沙门天王已经代替了城隍神,担当起了护卫敦煌平安的使命,成为敦煌的保护神.