More than One Flaw: Reply to Millican

Millican (Mind 113(451):437–476, 2004) claims to have detected ‘the one fatal flaw in Anselm’s ontological argument.’ I argue that there is more than one important flaw in the position defended in Millican (Mind 113(451):437–476, 2004). First, Millican’s reconstruction of Anselm’s argument does serious violence to the original text. Second, Millican’s generalised objection fails to diagnose any flaw in a vast range of ontological arguments. Third, there are independent reasons for thinking that Millican’s generalised objection is unpersuasive.     

Development of emotional facial recognition in late childhood and adolescence

The ability to interpret emotions in facial expressions is crucial for social functioning across the lifespan. Facial expression recognition develops rapidly during infancy and improves with age during the preschool years. However, the developmental trajectory from late childhood to adulthood is less clear. We tested older children, adolescents and adults on a two-alternative forced-choice discrimination task using morphed faces that varied in emotional content. Actors appeared to pose expressions that changed incrementally along three progressions: neutral-to-fear, neutral-to-anger, and fear-to-anger. Across all three morph types, adults displayed more sensitivity to subtle changes in emotional expression than children and adolescents. Fear morphs and fear-to-anger blends showed a linear developmental trajectory, whereas anger morphs showed a quadratic trend, increasing sharply from adolescents to adults. The results provide evidence for late developmental changes in emotional expression recognition with some specificity in the time course for distinct emotions.     

Does Integrity Require Moral Goodness?

Most accounts of integrity agree that the person of integrity must have a relatively stable sense of who he is, what is important to him, and the ability to stand by what is most important to him in the face of pressure to do otherwise. But does integrity place any constraints on the kind of principles that the person of integrity stands for? In response to several recent accounts of integrity, I argue that it is not enough that a person stand for what he believes in, nor even that he is committed to and stands for what, in his best judgement, is morally right. In our web of moral concepts integrity is internally related to a host of virtues which exclude weakness of will and dogmatism, and presuppose trustworthiness. Integrity requires that the principles stood for must be those that a morally good, morally trustworthy agent would stand for, and that the agent himself is morally trustworthy.     

Preconditions for Normative Argumentation in a Pluralist World

A problem arises, both for philosophy and for argumentation theory, in a pluralist world where people hold widely different beliefs about what to do. Some responses to this problem, including relativism, might settle but do not provide any criteria for resolving such differences. Alternative responses seek a means of resolution in universalist, culture-neutral criteria which must be invoked in assessing all human action. A philosophically adequate account of universalism would contribute to an ideal of critical rationality, as well as to the ideas of field-invariance and of convincing, as opposed to persuasive, argumentation. The account's adequacy would require universality both in form and in content. Universality in form is secured by seeking universal preconditions for practical reasoning in general, rather than specifically for morality. Universality in content is harder, and candidates such as freedom, autonomy and health are problematic. An alternative content is provided by the proposition that the satisfaction of material preconditions is necessary for the performance of any action whatever. Neglect of these preconditions may constitute a fallacy in the extended sense found in argumentation theory, and assumptions about them should form part of the point of departure for any practical deliberation.     

Capable Guardians in the Digital Environment: The Role of Digital Literacy in Reducing Phishing Victimization

In this study, we use Routine Activities Theory to explore the role of digital literacy, a measure of guardianship, in the receipt of and response to phishing. Data for the study come from a nationally representative survey conducted by the American Association of Retired Persons. The analysis results in two conclusions. First, respondents with higher levels of digital literacy report receiving phishing e-mails more often, but report responding to them less. Second, the social position of a respondent matters, but largely for the receipt of phishing. These findings indicate that digital literacy significantly effects the receipt of and response to phishing.     

Effectiveness of a Mindfulness-Based Program on School Children's Self-Reported Well-Being: A Pilot Study Comparing Effects With An Emotional Literacy Program

This pilot study aimed to test the well-being effects of a locally developed mindfulness-based program tailored for New Zealand elementary school children in comparison with an active control condition. It was hypothesized that significantly greater well-being change scores would be observed for the mindfulness group. Students (n = 106) between 9 and 11 years old were allocated by their classroom to either the 8-week mindfulness-based program or an 8-week emotional literacy program. Self-reported well-being and mindfulness measures were collected at baseline and upon program completion. Measures were administered at 12 weeks postprogram to the mindfulness group only. One-way analyses of covariance were used for the main analyses, with corresponding baseline scores entered as covariates. Both programs led to significant increases in well-being outcomes, but significantly greater changes were observed for the mindfulness group (general well-being covariate-adjusted change scores were 4.49 [SE = 0.64] for the mindfulness-based program vs. 2.63 [SE = 0.63] for the emotional literacy program). Mindfulness scores significantly increased for the mindfulness group only. There was evidence of student acceptability of the mindfulness-based program and some indication of sustainability of effects at 12 weeks. The study adds to previous research that highlights beneficial well-being effects of mindfulness-based interventions in the classroom. Further research should evaluate potential long-term effects and delivery training.