Non-Naturalist Moral Realism,Autonomy and Entanglement

It was something of a dogma for much of the twentieth century that one cannot validly derive an ought from an is. More generally, it was held that non-normative propositions do not entail normative propositions. Call this thesis about the relation between the natural and the normative Natural-Normative Autonomy (or Autonomy for short). The denial of Autonomy involves the entanglement of the natural with the normative. Naturalism entails entanglement—in fact it entails the most extreme form of entanglement—but entanglement does not entail naturalism. In a ground-breaking paper “The autonomy of ethics” Arthur Prior constructed some intriguing counterexamples to Autonomy. While his counterexamples have convinced few, there is little agreement on what is wrong with them. I present a new analysis of Autonomy, one which is grounded in a general and independently plausible account of subject matters. While Prior’s arguments do establish shallow natural-normative entanglement, this is a consequence of simple logical relationships that hold between just about any two subject matters. It has nothing special to do with the logical structure of normativity or its relation to the natural. Prior’s arguments (along with several others) leave the fundamental idea behind natural-normative Autonomy intact. I offer a new argument for deep entanglement. I show that in any framework adequate for dealing with the natural and the normative spheres, a purely natural proposition entails a purely normative proposition, and vice-versa. But this is no threat to non-naturalist moral realism. In fact it helps ameliorate the excesses of an extreme non-naturalism, delivering a more palatable and plausible position.     

Southern Culture and Homicide: Examining the Cracker Culture/Black Rednecks Thesis

Recent scholarship traces the roots of southern violence to the Scots-Irish, who brought a relatively violent “cracker culture” with them to the United States in the eighteenth century. The tolerance for violence inherent in cracker culture was believed to be transmitted throughout the south to other whites and was maintained, in part, through evangelical Christian doctrine. Moreover, Thomas Sowell (2005) recently argued that some southern blacks were also influenced by “cracker culture,” leading to the emergence of a “black redneck” phenomenon influencing homicide among blacks. Using county-level data circa 2000, this study empirically evaluates the merit of the cracker culture/black redneck thesis. Negative binomial regression analyses for a full sample of counties suggest that a measure of southern cracker/black redneck culture is an important factor affecting contemporary rates of argument homicide among both whites and blacks. When counties are divided into south and non-south sub-samples, the results are also consistent: a cracker/black redneck culture effect is evident for both racial groups in the south, and is also apparent outside of the southern region. We interpret these latter findings as possible support for the thesis that southern cracker/black redneck culture has been transported through migration to non-southern localities.     

Psychology,Religion, and Spirituality

This study focused on the relation between the manner in which pray-ers perceive God (God concept) and their tendencies to choose various prayer types. A sample of 114 Jewish Israeli religious men responded to multidimensional measures of God concept (Benevolent, Evaluation, Omniness, Guiding, and Deisticness) and of prayer type (Adoration, Confession, Thanksgiving, Supplication, Reception). Canonical correlation analysis uncovered a significant canonical model. Two canonical functions, explaining a total of 36.5% of the variance, were selected for interpretation. Function 1 indicated a perception of God as a benevolent and guiding God together with supplicative prayer. Function 2 indicated a perception of God as a meaningful and close God with active thanksgiving prayer. These results provide support for the notion that the manner in which an individual perceives God and the manner in which that individual chooses to pray to God are indeed related.     

Acquired distinctiveness and equivalence in human discrimination learning: Evidence for an attentional process

In a first stage of training, participants learned to associate four visual cues (two different colors and two different shapes) with verbal labels. For Group S, one label was applied to both colors and another to both shapes; for Group D, one label was applied to one color and one shape, and the other label to the other cues. When subsequently required to learn a task in which a given motor response was required to one of the colors and one of the shapes, and a different response to the other color and the other shape, Group D learned more readily than Group S. The task was designed so that the associations formed during the first stage of training could not generate differential transfer to the second stage. The results are consistent, however, with the proposal that training in which similar cues are followed by different outcomes will engage a learning process that boosts the attention paid to features that distinguish these cues.     

The effect of familiarity on face adaptation

Face aftereffects can provide information on how faces are stored by the human visual system (eg Leopold et al, 2001 Nature Neuroscience 4 89-94), but few studies have used robustly represented (highly familiar) faces. In this study we investigated the influence of facial familiarity on adaptation effects. Participants were adapted to a series of distorted faces (their own face, a famous face, or an unfamiliar face). In experiment 1, figural aftereffects were significantly smaller when participants were adapted to their own face than when they were adapted to the other faces (ie their own face appeared significantly less distorted than a famous or unfamiliar face). Experiment 2 showed that this 'own-face' effect did not occur when the same faces were used as adaptation stimuli for participants who were unfamiliar with them. Experiment 3 replicated experiment 1, but included a pre-adaptation baseline. The results highlight the importance of considering facial familiarity when conducting research on face aftereffects.     

A defense of local miracle compatibilism

David Lewis has offered a reply to the standard argument for the claim that the truth of determinism is incompatible with anyone’s being able to do otherwise than she in fact does. Helen Beebee has argued that Lewis’s compatibilist strategy is untenable. In this paper I show that one recent attempt to defend Lewis’s view against this argument fails and then go on to offer my own defense of Lewis’s view.