EPISTEMIC MALEVOLENCE

Abstract: Against the background of a great deal of structural symmetry between intellectual and moral virtue and vice, it is a surprising fact that what is arguably the central or paradigm moral vice—that is, moral malevolence or malevolence proper—has no obvious or well-known counterpart among the intellectual vices. The notion of "epistemic malevolence" makes no appearance on any standard list of intellectual vices; nor is it central to our ordinary ways of thinking about intellectual vice. In this essay, I argue that there is such a thing as epistemic malevolence and offer an account of its basic character and structure. Doing so requires a good deal of attention to malevolence simpliciter . In the final section of the essay, I offer an explanation of our relative unfamiliarity with this trait.     

Sowing wild oats: Valuable experience or a field full of weeds?

In this study, the association was explored between the number of sexual partners individuals had in their lifetimes and martial outcomes. The research objective was to test whether the number of sexual partners was associated with sexual quality, communication, relationship satisfaction, and relationship stability, while controlling for relationship length, education, race, income, age, and religiosity, using the two competing theories of sexual compatibility and sexual restraint. The results, with a sample of 2,654 married individuals, indicated that the number of sexual partners was associated with lower levels of sexual quality, communication, and relationship stability, providing support for the sexual restraint theory. Gender was not significantly associated with the patterns in the model but age cohorts did have different patterns.     

REASONS, CAUSES, AND CONTRASTS

Abstract:   The standard argument for the causal theory of action is "Davidson's Challenge": explain the connection between reasons and actions without appealing to the idea that reasons cause actions. I argue that this is an argument to the best contrastive explanation. After examining the nature of contrastive explanation in detail, I show that the causalist does not yet have the best explanation. The best explanation would appeal further to the motivational strength of reasons. Finally, I show how this undermines the argument for causalism, since noncausalists, too, can meet Davidson's Challenge by appealing to motivational strength to explain the cases at issue.     

A COMPARISON OF RUSSIAN AND U.S. PAY ALLOCATION DECISIONS, DISTRIBUTIVE JUSTICE JUDGMENTS, AND PRODUCTIVITY UNDER DIFFERENT PAYMENT CONDITIONS

This article reports the results of two studies of pay-related attitudes and behaviors of Russian and U.S. managers and students. In a pay allocation role play, managers in both countries place primary emphasis on individual performance (equity) and secondary emphasis on coworker relations and equality. In addition, Russian managerial subjects utilized need in their pay allocations. In a series of experiments, both Russian and U.S. students preferred the equity rule, although there were no productivity effects across different allocation rules. Procedural justice effects were also observed. Implications for pay practices are examined.     

The Experience of Magic

Despite its enduring popularity, theatrical magic remains all but ignored by art critics, art historians, and philosophers. This is unfortunate, since magic offers a unique and distinctively intellectual aesthetic experience and raises a host of interesting philosophical questions. Thus, this article initiates a philosophical investigation of the experience of magic. Section I dispels two widespread misconceptions about the nature of magic and discusses the sort of depiction it requires. Section II asks, “What cognitive attitude is involved in the experience of magic?” and criticizes three candidate replies; Section III then argues that Tamar Szabó Gendler's notion of “belief‐discordant alief” holds the key to a correct answer. Finally, Section IV develops an account of the experience of magic and explores some of its consequences. The result is a philosophically rich view of the experience of magic that opens new avenues for inquiry and is relevant to core issues in contemporary aesthetics.