Are All Preferences Nosy?

The significance which any human action carries for normative reasoning is held to include its causal preconditions as well as its causal consequences. That claim is defended against a series of natural objections. The point is then extended from actions to preferences via discussion of Barry and Dworkin. The grounds for excluding nosy preferences from aggregation must involve appeal not just to rights and intention but also to the consequences of acting on them. But then some of the features in virtue of which nosy preferences are held to be objectionable will also be present in any other preference. This revised version was published online in August 2006 with corrections to the Cover Date.     

Are All Types of Cooperation Equal? Impact of Academic Controversy Versus Concurrence-Seeking on Health Education

Cooperative learning is commonly used to promote prosocial outcomes. It is often assumed that all types of cooperative learning are equal. One way in which cooperative learning procedures differ is in the role of conflict. This study compares the relative impact of two types of cooperative learning (concurrence-seeking which emphasizes harmony among students and academic controversy which emphasizes intellectual conflict among students) on outcomes of a health education program focusing on tobacco use, alcohol use, and AIDS. Participants were 37 students from grades 9–12 in a career-education track in a suburban mid-western high school. The students were classified as being low performing academically and at risk for destructive health habits. Students in the controversy condition, compared with those in the concurrence-seeking condition, significantly improved in knowledge about AIDS, developed healthier attitudes related towards safe sex and cigarettes, developed higher academic self-esteem, generated greater social influence, and improved in constructive conflict skills.     

Are We All Little Eichmanns?

Philosophia - In this review essay, I review in detail Abram de Swann's fine new book, The Killing Compartments. The book is a theoretical analysis of the varieties and causes of genocides and...     

Where Are All the Pragmatist Feminists?

Unlike our counterparts in Europe who have rewritten their specific cultural philosophical heritage, American feminists have not yet critically reappropriated our own philosophical tradition of classical American pragmatism. The neglect is especially puzzling, given that both feminism and pragmatism explicitly acknowledge the material or cultural specificity of supposedly abstract theorizing. In this article I suggest some reasons for the neglect, call for the rediscovery of women pragmatists, reflect on a feminine side of pragmatism, and point out some common features. The aim is to encourage the further development of a feminist revisioning of pragmatism and a pragmatist version of feminism.     

Are Bald‐Faced Lies Deceptive after All?

According to the traditional philosophical definition, you lie if and only if you say something that you believe to be false and you intend to deceive someone into believing what you say. However, philosophers have recently noted the existence of bald‐faced lies, lies which are not intended to deceive anyone into believing what is said. As a result, many philosophers have removed deception from their definitions of lying. According to Jennifer Lackey, this is ‘an unhappy divorce’ because it precludes an obvious explanation of the prima facie wrongness of lying. Moreover, Lackey claims that there is a sense of deception in which all lies are deceptive. In this paper, I argue that bald‐faced lies are not deceptive on any plausible notion of deception. In addition, I argue that divorcing deception from lying may not be as unhappy a result as Lackey suggests.     

Are We Agents at All? Helen Steward's Agency Incompatibilism

In A Metaphysics for Freedom (Steward, Helen. A Metaphysics for Freedom. Oxford: Oxford University Press, 2012) and related papers, Helen Steward advances a new argument for incompatibilism. Though she concedes that the luck objection is persuasive with regard to existing versions of libertarianism, she claims that agency itself is incompatible with determinism: we are only agents at all if we are able to settle matters concerning our movements, where settling something requires that prior to our settling it lacked sufficient conditions. She argues that genuine agents settle very fine-grained aspects of their movements: when and how they move, even when and how their neurons fire. In this paper, I advance two linked arguments against agency incompatibilism. I argue, first, that we do not exercise direct control over the fine-grained aspects of our movements. Rather, we control these movements indirectly, by intentionally engaging in broadly individuated action types (regarding which Steward concedes that the compatibilist has a plausible story to tell). Second, I argue that these aspects of our movements are lucky for us and, since this is true, they cannot play the role of grounding our agency.     

Are Humans More Equal Than Other Animals? An Evolutionary Argument Against Exclusively Human Dignity

Secular arguments for equal and exclusively human worth generally tend to follow one of two strategies. One, which has recently gained renewed attention because of a novel argument by S. Matthew Liao, aims to directly ground worth in an intrinsic property that all humans have in common, whereas the other concedes that there is no morally relevant intrinsic difference between all humans and all other animals, and instead appeals to the membership of all humans in a special kind. In this article, I argue that both strategies necessitate drawing a line that is both arbitrary and implausibly opens a moral gulf between individuals whose difference from one another in terms of empirical reality is entirely unremarkable, providing reasons to reject them that go beyond the standard objections in the literature. I conclude that, if all humans are to be included in the community of equals, we must lay to rest the idea that we can do so without also including a wide range of non-human animals.

     

Parent Toddler Play with Feminine Toys: Are All Dolls the Same?

Play with toys provides children with theopportunity to practice behaviors that have relevance togender role development. By 18 months, toddlersconsistently choose to play with sex-appropriate toys. This study was designed to investigate parents'and toddlers' initiation of play with baby dolls and astuffed clown to determine whether boys are providedwith the same opportunity for feminine play as girls are when playing with the same type oftoys. 42 parent toddler dyads from Caucasianmiddle-class families were observed playing with twobaby dolls and a soft stuffed clown for four minutes.Parent toddler play was coded for doll appropriate andinanimate object-type play. The baby dolls and the clownelicited different play behaviors from both the parentsand the toddlers. Same-sex dyads engaged in different types of play than opposite-sexparent toddler dyads. Findings of this study lendevidence that not all dolls are alike. Consequently,parents who provide their toddlers with baby dolls are providing different experiences from parentswho provide soft stuffed toys. Implications for genderrole development are discussed.     

‘We Are All One,We Are All Gods’: Negotiating Spirituality in the Conscious Partying Movement

Research literature has been growing over the past five years which explores the religious significance of electronic dance music cultures. This article adds to this work by offering an analysis of spiritual discourses used within a particular underground dance scene in the UK, the ‘conscious partying’ movement. An ethnographic account is given of a typical dance night within this scene, which demonstrates how these spiritual discourses are embedded within a range of musical, artistic, therapeutic, and political networks and practices. The use and salience of spiritual discourses of oneness, energy, and immediatism within this scene are then analysed. It is argued that the conscious partying scene in the UK reflects spiritual ideas and practices within the wider global psy-trance music scene and that this study demonstrates the importance of ethnographic research for examining the complex ways in which such broader spiritual discourses may be negotiated within specific groups. The article concludes by identifying possible future research that explores in more depth the relationships between spiritual discourses, the aural properties of electronic dance music, and embodied practices of dance.     

Are We All Overconfident in the Long Run? Evidence from One Million Marathon Participants

In this project, we measured overconfidence in a large, heterogeneous sample making familiar, repeated choices in a natural environment that provided direct feedback. Specifically, in study 1, we elicited predictions of own finishing time among participants of the 2012 Warsaw Marathon. The participants' prediction errors were highly correlated with the change in pace over the course of the run: overly optimistic forecasters slowed down more in the second half. In study 2, we consequently took this slowdown as a proxy for overconfidence and used existing field data of one million participants in several large marathons for which split times are available (but own predictions are not). Both studies indicate that men as well as the youngest and oldest participants tend to be more confident. In study 2, we were able to investigate national and cultural dimensions. We found confirmation of previously reported findings of relative overconfidence in Asians. Additionally, we show some largely novel results, in particular that relatively conservative societies tend to be relatively overconfident. Copyright © 2016 John Wiley & Sons, Ltd.