Existential Beliefs,Social Satisfaction,and Well-Being Among Catholic,Jewish, and Protestant Older Adults

Religiousness, spirituality, and existential beliefs are important sources of well-being yet neither their specific effects nor group variation in them is well understood. In a sample of more than 1,000 older adults, we found that certain existential beliefs or concerns (fear of God, death anxiety, belief in life after death, concerns about being mourned) are correlates of well-being in older adults and differed across religious groups. Protestants reported better well-being than Catholics and Jews. Differences in social satisfaction and existential concerns partially explained these differences, which were not explained by demographics. These results suggest the importance of studying well-being and religion in a way that appreciates the differences among religious groups and further of looking at the specific beliefs of different groups.     

Action understanding: How low can you go?

This paper begins by reminding the reader of the standard arguments that sceptics offer for doubting that mirror neurons could constitute any kind of action understanding (Section 2). It then outlines the usual response to these sceptical worries made by believers (Section 3). An attempt to put flesh on this idea in terms of what brains understand is critically examined and found wanting (Section 4). The ensuing analysis shows that it is prima facie possible to develop a more tenable account of enactive understanding that would fit the bill (Section 5). However, a second look raises further questions about (A) what mirror neurons target and (B) what such targeting involves (Section 6). Finally it is concluded that while mirror neurons may play a central role in enabling non-mentalistic forms of intersubjective engagement this falls short of action understanding (Section 7).     

Barriers and Supports to Substance Abuse Service Use Among Homeless Adults

Although there is a great need for substance abuse services among the homeless, many homeless individuals do not use those services. This study examined barriers and supports related to service use. Participants recognized a need for treatment and significant barriers to accessing care.     

The concept of ‘mine‘ 1

Misunderstanding of the word mine and its shifting relations to ‘pro‐attitudes’ inspired much of Aristotle's attack on collectivism at Politics 1261B 15ff. Similar misunderstandings contribute to certain criticisms leveled by modern conservatives like Goldwater against ‘welfarism’, they presuppose confused psychological and ethical doctrines. Thus semantically necessary truths may be misconstrued as entailing contingent propositions about political and economic arrangements. Different confusions about mine and ‘pro‐attitudes’ lend a correspondingly specious aura of certainty to some Platonic and Marxist claims. The ownership model of mine impedes our understanding of men.     

Chinese philosophy: A characterization

This article offers a synthetic characterization of Chinese philosophy based on an analytical reconstruction of its main traditions and thinking. Three main traditions in Chinese philosophy, Confucianism, Taoism and Chinese Buddhism, are depicted and discussed, together with some comments on Chinese Marxism in the contemporary scene. Four characteristics of Chinese philosophy are presented: intrinsic humanism, concrete rationalism, organic naturalism, and a pragmatism of self‐cultivation. It is clear from the discussion that these four characteristics are interrelated and mutually supporting and thus should be better understood in the context of one another. Many open problems of philosophy, such as transcendence, evil, logic, and theoretical knowledge, are raised by an inquiry into Chinese philosophy. If Chinese philosophy serves to make us critically aware of these problems and to provide alternative ways of thinking, we are more than justified in presenting Chinese philosophy as a philosophy of universal concern and universal significance.     

The Dangers of Pragmatic Virtue

Many people want to hold that some theoretical virtues—simplicity, elegance, familiarity or others—are only pragmatic virtues. That is, these features do not give us any more reason to think a theory is true, or close to true, but they justify choosing one theoretical option over another because they are desirable for some other, practical purpose. Using pragmatic virtues in theory choice apparently brings with it a dilemma: if we are deciding what to accept on the basis of considerations that are not truth-conducive, it looks like we should either refrain from believing what we accept, and adopt some sort of instrumentalist attitude to the theories we cherish; or alternatively, we stand charged with engaging in theoretical irrationality in our belief formation. This paper discusses the appropriate response to this dilemma.