The Kantian Moral Hazard Argument for religious fictionalism

In this paper I do three things. Firstly, I defend the view that in his most familiar arguments about morality and the theological postulates, the arguments which appeal to the epistemological doctrines of the first Critique, Kant is as much of a fictionalist as anybody not working explicitly with that conceptual apparatus could be: his notion of faith as subjectively and not objectively grounded is precisely what fictionalists are concerned with in their talk of nondoxastic attitudes. Secondly, I reconstruct a logically distinct argument to a fictionalist conclusion which I argue Kant also gives us, this time an argument to the conclusion that it is a good thing if our commitment to the existence of God is nondoxastic. And finally, I argue that this argument is of continuing interest, to Kantians and non-Kantians alike, not only because it raises interesting questions about the relation of morality to belief in God (which go in the opposite direction to most discussions, which focus on whether and to what extent belief in God can be an aid to morality), but also because this ‘Moral Hazard Argument’ seems to be available to religious realists and non-realists alike, thus suggesting that religious fictionalism is not by any means just an interesting version of religious non-realism.     

The Mind of the Scenario Thinker

In the face of increasing uncertainty and changes, corporations must dynamically examine their business environment and activate the knowledge creation process in a future-oriented manner without getting hung up on analyzing their past (much like driving a car using only the rear-view mirror). In the previous article, we discussed the basics of scenario planning. We should not use this tool as a mere technique. Our knowledge of the world and the environment around us is important because it underlies our scenarios. When we look toward the future in an uncertain environment, we necessarily create knowledge proactively. Scenario planning and knowledge creation are commonplace when working on knowledge of innovations that shape the future. In this article we focus on the importance of having “scenario mind,” the philosophy underlying scenario planning. With any managerial tool, you cannot create real knowledge if you use only superficial know-how, like procedures described in manuals, to seek quick results. In the following sections, we discuss how scenario planning must be recognized as a “discipline of knowledge” to be embedded as a way of thinking and behavioral pattern of each individual or organization, not as a mere tool.     

Spatial metaphors in thinking about other people

Spatial metaphors contribute to our capacity for abstract thought. Consistent with this idea, it has been shown that processing semantic information (related to valence, power, etc.) can bias performance in a spatial task. Advancing this line of work, the present study examined whether spatial metaphors have a role in thinking about other people. Participants read short vignettes about academic performance, health or social life, which described students in superior and inferior states. In Experiment 1, after reading each vignette, participants were explicitly asked to assign a location to each protagonist using a pen-and-paper task. Findings from this experiment provided initial indication that thinking about the protagonists could recruit spatial metaphors. In Experiments 2 and 3, each vignette was immediately followed by an implicit test of spatial association. In Experiment 2, participants performed a name-recognition task in response to the protagonists’ names presented above or below the central fixation. In this experiment, metaphorical congruency facilitated performance. In Experiment 3, participants were presented with names at central fixation, followed by a visual discrimination target (“X”/”O”) above or below fixation. In this experiment, metaphorical congruency interfered with performance. The diverging patterns of results are explained in terms of the conjunction and separation of the conceptual and perceptual components of the recognition task, respectively, in Experiments 2 and 3. Overall, the findings support the role of spatial metaphors in thinking about other people and, more generally, for the spontaneous use of space in conceptual processes.     

Thoughts on the limits of a mutual technique*

Ferenczi’s appreciation of the inherently mutual nature of the analytic encounter led him, and many who followed, to explore the value of mutual openness between patient and analyst. Specifically, Ferenczi saw the analyst’s openness as an antidote to his earlier defensive denial of his failings and ambivalence toward the patient, which had undermined his patient’s trust. My own view is that, while the analyst’s openness with the patient can indeed help reestablish trust and restore a productive analytic process in the short term, it also poses long-term dangers. In certain treatments it may encourage “malignant regression”, where the patient primarily seeks gratification from the analyst, resulting in an unmanageable “unending spiral of demands or needs” (Balint, 1968, p. 146). I suggest that an analyst’s “confessions”, in response to the patient’s demand for accountability, can sometimes reinforce the patient’s fantasy that healing comes from what the analyst gives or from turning the tables on his own sense of helplessness and shame by punishing or dominating the analyst. In such situations, the patient’s fantasy may dovetail with the analyst’s implicit theory that healing includes absorbing the patient’s pain and even accepting his hostility, thus confirming the patient’s fantasies, intensifying his malignant regression and dooming the treatment to failure. When malignant regression threatens, the analyst must set firmer boundaries, including limits on her openness, in order to help the patient shift his focus away from expectations of the analyst and toward greater self-reflection. This requires the analyst to resist the roles of rescuer, failure, or victim—roles rooted in the analyst’s own unconscious fantasies.     

Nettersexuality: The Impact of Internet Pornography on Gay Male Sexual Expression and Identity

The Internet, as an integral part of global culture, has become a location offering a smorgasbord of pornographic images and films depicting multiple and fluid ways of being sexual. For males who identify as gay and/or queer, the Internet offers opportunities to explore same-sex sexualities in ways that have heretofore been challenging; thus, constructions of sexual identity can be interrogated, (re)examined, and (re)imagined. New explorations of sexualities may be the result of interface with Internet pornography, which opens spaces for not yet experienced ways of being sexual. Using qualitative methodology, this project engages the voices of three males who identify as gay and/or queer and focuses on how the Internet, particularly pornography on the Internet, impacts their sexual experiences and their sexual identities. Indeed, we argue here that the Internet does impact sexuality, and these men help to raise questions about what is possible with regard to sexuality and sexual identity.     

Owl vs Owl: Examining an Environmental Moral Tragedy

Philosophia - In the United States, the northern spotted owl has declined throughout the Pacific Northwest even though its habitat has been protected under the Endangered Species Act. The main...     

Creating the Future of Faith: Foresighted Pastors and Organic Theologians

Abstract :  The renewal of eschatological reflection over the past few decades may be a precursor to an organic theology that enlarges faith to cultivate its own forward view through foresight methodologies.     

Sex differences in the adolescent brain

Adolescence is a time of increased divergence between males and females in physical characteristics, behavior, and risk for psychopathology. Here we will review data regarding sex differences in brain structure and function during this period of the lifespan. The most consistent sex difference in brain morphometry is the 9–12% larger brain size that has been reported in males. Individual brain regions that have most consistently been reported as different in males and females include the basal ganglia, hippocampus, and amygdala. Diffusion tensor imaging and magnetization transfer imaging studies have also shown sex differences in white matter development during adolescence. Functional imaging studies have shown different patterns of activation without differences in performance, suggesting male and female brains may use slightly different strategies for achieving similar cognitive abilities. Longitudinal studies have shown sex differences in the trajectory of brain development, with females reaching peak values of brain volumes earlier than males. Although compelling, these sex differences are present as group averages and should not be taken as indicative of relative capacities of males or females.     

It's alive! animate motion captures visual attention

Across humans' evolutionary history, detecting animate entities in the visual field (such as prey and predators) has been critical for survival. One of the defining features of animals is their motion-self-propelled and self-directed. Does such animate motion capture visual attention? To answer this question, we compared the time to detect targets involving objects that were moving predictably as a result of collisions (inanimate motion) with the time to detect targets involving objects that were moving unpredictably, having been in no such collisions (animate motion). Across six experiments, we consistently found that targets involving objects that underwent animate motion were responded to more quickly than targets involving objects that underwent inanimate motion. Moreover, these speeded responses appeared to be due to the perceived animacy of the objects, rather than due to their uniqueness in the display or involvement of a top-down strategy. We conclude that animate motion does indeed capture visual attention.     

I Listen,Therefore I Am: An Asian American Approach to Post‐Materialist Living

Abstract : Consumerism is a cultural atmosphere that permeates societies when they are saturated with market‐driven values at the expense of social values. It prioritizes personal needs over the common good and reduces even religion to a “brand” that people wear like an emblem. It simultaneously approaches the world itself as a resource to be managed, forgetful of the fact that all living beings are songs and stories worth hearing. As Christianity becomes a post‐western religion, opportunities emerge for Christians to develop cross‐cultural poetics that are conducive to post‐materialist ways of living in the world. Poetics are not theologies, but rather outlooks on life or, perhaps more appropriately, ways of listening to the voices of people and other living beings. The purpose of this essay is to propose one such Asian American theology that can be a commitment to deep listening: that is, to dwelling musically in the world. This manner of dwelling can recognize that even the heart of the universe—even God—is a listening presence at the heart of the universe.