The influence of negligence, intention, and outcome on children’s moral judgments

Piaget (1932) and subsequent researchers have reported that young children’s moral judgments are based more on the outcomes of actions than on the agents’ intentions. The current study investigated whether negligence might also influence these judgments and explain children’s apparent focus on outcome. Children (3–8 years of age) and adults (N = 139) rated accidental actions in which the valences of intention, negligence, and outcome were varied systematically. Participants of all ages were influenced primarily by intention, and well-intentioned actions were also evaluated according to negligence and outcome. Only two young children based their judgments solely on outcome. It is suggested that previous studies have underestimated children’s use of intention because outcome and negligence have been confounded. Negative consequences are considered to be important because children assume that they are caused by negligence. The findings indicate that young children can show sophisticated understanding of the roles of intention and negligence in moral judgments.     

The ‘will to believe’ in science and religion

Conclusion The Will to Believe defines the religious question as forced, living and momentous, but even in this article James asserts that more objective factors are involved. The competing religious hypotheses must both be equally coherent and correspond to experimental data to an equal degree. Otherwise the option is not a live one. If I say to you Be a theosophist or be a Mohammedan, it is probably a dead option, because for you neither hypothesis is likely to be alive. Analogously, in A Pluralistic Universe James is at pains to convince the reader that his own religious hypothesis is just as objective, makes just as much sense, etc. as alternative possibilities: the only thing I emphatically insist upon is that it [pluralistic pantheism] is a fully coordinate hypothesis with monism. This world may, in the last resort, be a block universe; but on the other hand, it may be a universe only strung along, not rounded in and closed. Reality may exist distributively just as it sensibly seems to, after all. On that possibility I do insist. Here, once again, before the will to believe can be employed, the objective factors of competing hypotheses, their equal coherence and correspondence, must be brought out.When reconstructed, James' overall outlook has a qausi Kuhnian taint to it- though obvious differences remain. Much of what goes on in evaluating competing scientific hypotheses is either not forced, or not living, or not momentous, but rather typical, dead, and avoidable, in short very normal. But there are moments in the history of science where the decision between hypotheses might well be forced, living and momentous, and sometimes James comes close to recognizing this.Analogously, a good deal of what goes on in religion is not forced, not living or not momentous - in short it is all too normal. In The Varieties of Religious Experience for example, James proposes to ignore the institutional branch of the religious domain and to concentrate on personal and psychological factors, his reason being that the institutional aspect concentrates on the routine, the normal. Worship and sacrifice, procedures for working on the dispositions of the deity, theology and ceremony and ecclesiastical organization, are the essentials of religion in the institutional branch. Were we to limit our view to it, we should have to define religion as an external art, the art of winning the favor of the gods. and again The word religion, as ordinarily used, is equivocal. A survey of history shows us that, as a rule, religious geniuses attract disciples, and produce groups of sympathizers. When these groups get strong enough to organize themselves, they become ecclesiastical institutions with corporate ambitions of their own. The spirit of politics and the lust of dogmatic rule are then apt to enter and to contaminate the originally innocent thing; so that when we hear the word religion nowadays, we think inevitably of some church or other.Clearly here religion has a normal, i.e. trivial side, just as does science. On the other hand, there are revolutionary moments in religion, such as that of choosing between theism and materialism in Pragmatism, or choosing among theism, monistic pantheism and pluralistic pantheism in A Pluralistic Universe. Such moments involve the will to believe and are clearly more personal than their counterparts in the domain of normal institutionalized religion. Going further, there are no doubt differences of degree between the will to believe decisions in science and the will to believe decisions in religion. These have been explicated in more specific terms by Ian Barbour in his article, Paradigms in Science and Religion. ...each of the subjective features of science... is more evident in the case of religion: (1) the influence of interpretation on data, (2) the resistance of comprehensive theories of falsification, and (3) the absence of rules for choice among paradigms. Each of the corresponding objective features of science is less evident in the case of religion: (1) the presence of common data on which disputants can agree, (2) the cumulative effect of evidence for or against a theory, and (3) the existence of criteria which are not paradigm-dependent. It is clear that in all three respects religion is a more subjective enterprise than science. But in each case there is a difference of degree - not an absolute contrast between an objective science and a subjective religion. Barbour correctly notes that the ...choice is not between religion and science, but between theism, pantheism, and naturalism, let us say, as each is expressed in a particular historical tradition. No basic beliefs are capable of demonstrable proof. James sometimes comes close to recognizing this but his oscillation on the status of the everyday world of common sense, or the perceptual world, causes him not to see the issue clearly. When the animated world of the perceptual is taken as the all inclusive really real, science is viewed as an abstract, second class citizen. But James offers what we would consider a more sophisticated and adequate perspective when he views the world of common sense, having become linguistified, as itself suspicious, and consequently views all three tiers - common sense, scholastic philosophy, and science - as regional ontologies, or language games in Wittgenstein's terminology - and opposes all three to a more primordial or prereflexive level. When James takes this second approach it is easier to see that the basic distinction he began to make in The Will to Believe was between the scientific and religious domain where the will to believe was to be employed, and the domain of ordinary religion and science. Finally this position anticipates his ultimate metaphysical outlook, viz. pure experience as approachable through language on a series of diverse regional levels, but nonetheless not completely describable within language.It is important to recall that in The Varieties of Religious Experience James distinguishes between the science of religions and what he calls living religion: [T] he science of religions may not be an equivalent for living religion; and if we turn to the inner difficulties of such a science, we see that a point comes when she must drop the purely theoretic attitude, and either let her knots remain uncut, or have them cut by active faith. The study of religion, in short is not the activity of religion; the latter is animated, personal, and, we would argue, necessitates a commitment in terms of the will to believe. Once again, however, James hesitates over offering the same two-fold delineation in other areas of science. On the one hand he tells the reader that science-has ended by utterly repudiating the personal point of view. On the other hand, he offers the following comment a few pages later on in a footnote: ...the divorce between scientist facts and religious facts may not necessarily be as eternal as it at first sight seems, nor the personalism and romanticism of the world, as they appeared to primitive thinking, be matters so irrevocably outgrown. The final opinion may, in short, in some manner now impossible to forsee, revert to the more personal style, just as any path of progress may follow a spiral rather than a straight line. If this were so, the rigorously impersonal view of science might one day appear as having been a temporarily useful eccentricity rather than the definitely triumphant position which the sectarian scientist at present so confidently announces it to be. The burden of this paper has been to indicate that when James' two-fold outlook on perception and/or common sense is properly reconstructed, the raproachment between science and religion is not so impossible to forsee.

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Seeking after Theological Vision

Books reviewed in this article:
John Milbank, Catherine Pickstock and Graham Ward (eds), Radical Orthodoxy: A New Theology     

Conditions for Piagetian Stage IV search errors in a task using transparent occluders

In a Piagetian Stage IV search task in which the object was in plain view under transparent covers, Butterworth (1977) obtained errors from nearly half the infants but noted few errors when the object was uncovered. This study investigates the possibility that errors arise in the former case because novel transparent covers present a particular distraction. Butterworth's results with transparent covers were replicated under his conditions of administration, but virtually no errors were obtained when infants were familiarized with the covers prior to testing. From this and other results it is suggested that errors in search for a visible object only occur when the infant's attention is drawn by other features of the array.     

Teachers' conceptions of assessment: validation of an abridged version

Psychometric characteristics of the abridged Teachers' Conceptions of Assessment-III are reported. Data are from a study of 525 New Zealand primary school teachers and from a second study of 692 Queensland primary school teachers. The abridged version of 27 statements using a positively packed response scale had good fit characteristics for primary teachers in both New Zealand (chi(311)2 = 841.02; RMSEA = .057; TLI = .87) and Queensland (chi(311)2 = 1492.61; RMSEA = .074; TLI = .80). While providing information of similar quality to that of the original the abridged version is more efficient than the full scale.     

The right tool for the job: what strategies do wild New Caledonian crows use?

New Caledonian crows Corvus moneduloides (NC crows) display sophisticated tool manufacture in the wild, but the cognitive strategy underlying these skills is poorly understood. Here, we investigate what strategy two free-living NC crows used in response to a tool-length task. The crows manufactured tools to extract food from vertical holes of different depths. The first tools they made in visits were of a similar length regardless of the hole depth. The typical length was usually too short to extract food from the deep holes, which ruled out a strategy of immediate causal inference on the first attempt in a trial. When the first tool failed, the crows made second tools significantly longer than the unsuccessful first tools. There was no evidence that the crows made the lengths of first tools to directly match hole depth. We argue that NC crows may generally use a two-stage heuristic strategy to solve tool problems and that performance on the first attempt in a trial is not necessarily the ‘gold standard’ for assessing folk physics.This contribution is part of the special issue ‘Animal Logics’ (Watanabe and Huber 2006).