Death, Asymmetry and the Psychological Self

Lucretius thought that we should be as indifferent to the time of our death as we are toward the time of our birth. This paper will critique the ways in which Thomas Nagel, Frederik Kaufman and Christopher Belshaw have appealed to a psychological notion of the self in an attempt to defend our asymmetric intuitions against Lucretius' claim. Four objections are marshalled against the psychological–self strategy: (1) the psychological notion of the self fails to capture all of our intuitions about selfhood; (2) some of the intuitions to which proponents of a psychological notion of the self appeal are drawn from irrelevant or misleading ethical and epistemological aspects of certain examples they consider; (3) the arguments developed on the basis of a psychological notion of the self do not answer Lucretius in the right way; and (4) the psychological–self explanation overlooks an important distinction between awareness–dependent and awareness–independent explanations. While the psychological–self explanation of the asymmetry in our attitudes toward the time of our birth and the time of our death may explain why Nagel, Kaufman and Belshaw have asymmetric attitudes, it fails to explain why most people have such attitudes.     

EXAMINATION OF THREE TECHNIQUES FOR IDENTIFYING FIRST-GRADE CHILDREN AT RISK FOR DIFFICULTY IN WORD IDENTIFICATION WITH AN EMPHASIS ON REDUCING THE FALSE NEGATIVE ERROR RATE

The success of early intervention programs created to prevent children from experiencing reading failure is contingent upon the accurate identification of children at risk for reading difficulties. The present study assessed 291 first graders (M Age = 79.7 months; 54.9% female, 45.1% male) on reading, intelligence, and phonological processing at the beginning and end of the academic year to determine the accuracy of three different approaches to identification. The first procedure used the calibration data from a reference group's discriminant analysis, the second simply determined the children who scored below the mean on all of the reading and phonological variables (Simple Computation), and the last used a weighting system (Complex Computation). The children were classified into good and poor reading groups based on composite reading scores determined by averaging their standard scores on Word Identification, Word Attack, and Passage Comprehension of the Woodcock Reading Mastery Test-Revised (Woodcock, 1987) at the end of the year. The poor readers were further classified, based on their scores on the Peabody Picture Vocabulary Test-Revised (Dunn & Dunn, 1981) into groups containing children who had reading difficulties (RD) and children whose reading abilities were commensurate with their intelligence (intelligence commensurate, IC). Although all of the procedures provided relatively accurate identification, 80.2%, 87.3%, 89.7%, for the discriminant analysis, Simple Computation, and Complex Computation, respectively, the last procedure provided the best overall accuracy with the smallest percentage of false negatives (6.2%).     

FORGIVENESS WITHOUT GOD?

Of the many forgiveness‐related questions that she takes up in her novels, the one with which Iris Murdoch wrestles most often is the question, “Is forgiveness possible without God?” The aim of this essay is to show, in the first instance, why the question Murdoch persistently raises is a question worth asking. Alongside this primary aim stands a secondary one, which is to consider how one might glean moral insights from the Christian tradition even if one does not (any longer) endorse its theological commitments.