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.     

All of The Myriad Worlds: Life in the Akashic Plenum

This article explores some experiential implications of Laszlo's Akashic Field hypothesis as well as similar information-rich field models such as those suggested by Bohm and Sheldrake. It examines the implications of such models for both ordinary and anomalous human experience, and proposes the idea that these models allow for the possibility of alternative experiential worlds as real as ordinary “material” reality. Such alternative realities are posited by many, if not all, major mythic and religious systems, and are said to be directly experienced in certain contemplative and shamanic traditions as well as during postmortem and near-death experiences. We note that information-rich holographic fields may be able to store concentrated non-overlapping quantities of information that can be selectively activated by distinct eliciting stimuli. Individual human consciousness itself might constitute just such a stimulus, thus accounting for the individual and cultural variations on commonly shared motifs in shamanic, near death, and other experiences of alternative realities.     

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.     

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.     

Counseling for power

Being different in America has nurtured a catastrophic sense of despair and powerlessness among the different. Counselors, hoping to be in some way helpful to the powerless, need to send out a message that shows a completely new kind of acceptance—an acceptance of a totally different life style and pace than most institutions accept. Counselors need to function in such a way that formerly degraded and powerless youngsters feel safe and free enough to find and express a personal, human, and uplifting sense of their own worth and power.