The threat of logical inversion and our need for philosophical attention: from thought-expression to discourse and discussion

Thought-expressions are not simply good; instead, they become good for us when they make sense, empower action, and support health. From time to time, we may need to (re)consider the difference between thought-expression and discourse, or thought-expression that really makes sense, and the difference between discourse and discussion, or a discourse-situation that makes genuine agreement or disagreement possible for us. In this essay, I explore a problem that D. Z. Phillips and Randy Ramal have termed “logical inversion,” and I argue that wherever logical inversions have gained a foothold in our thought-expressions, they threaten to render us incapable of authentic discourse and discussion by ensuring that we misunderstand the understandings of others such that we deceive ourselves and others by picturing the knowledge and truth of our perspective against an unreal background of conceivable falsehoods which we have falsely attributed to the perspectives of others. Where this has taken place, practices of philosophical attention and conceptual clarification are needed to help us move from a situation of endless thought expression toward authentic discourse and discussion.     

On the doing-allowing distinction and the problem of evil: a reply to Daniel Lim

In his article ‘Doing, allowing, and the problem of evil’ recently published in this journal, Daniel Lim attempts to undermine the following claims with respect to God: (1) the doing-allowing distinction exists and (2) the doing-allowing distinction is morally significant. I argue that Lim’s attempt is unsuccessful, and that his understanding of divine providence has the unacceptable consequence of implying that God is the originator of evil.     

Wittgenstein: “I can’t believe…or rather can’t believe it yet”

This paper presents a characterization of the ontological dependence relation between an existent and its sustaining cause, which allows to straightforwardly deduce that the being of any dependent existent is grounded on an independent one. Furthermore, an argument is given to the conclusion that there is a unique independent existent, which is therefore the ultimate ground of being.     

Spirituality,spiritual sensibility and human growth

While notions of spirituality, spiritual experience and spiritual development seem much neglected in the literature of modern analytical philosophy, such terminology continues to be current in both common usage and religious contexts. This author has previously taken issue with some recent attempts to develop (educational and other professional) conceptions of spirituality and spiritual experience as substantially independent of religious attachment. Notwithstanding this, the present paper considers whether such a ‘religiously-untethered’ notion of spirituality, spiritual experience or sensibility might yet be sustainable in terms of two key criteria: (1) as a capacity for non-instrumental perspectives on, or interpretations of, the world of ordinary experience; and (2) as a corresponding capacity to identify goals and values that transcend or are not reducible to the meeting of immediate natural or material—either individual or social—needs.     

Omnipotence

If asked to define ‘omnipotence,’ the man on the street would probably say that it’s the ability to do anything. That’s about it, he’d think; nothing more needs be said. Philosophers are never so easily satisfied. They take it as matter of professional duty to find serious problems in important concepts, and to suggest that the concept be rejected or that solutions are at hand. This paper falls into the latter camp. Beginning with a relatively simple definition of ‘omnipotence,’ increasingly complex definitions are proposed, problems are found with them, and newer, refined definitions are offered. In all, seven unsatisfactory definitions are examined before an adequate one is arrived at. Both traditional and new problems are addressed, and novel solutions are advanced. The definition argued to be adequate is itself novel, but also very much in keeping with our pre-reflective understanding of omnipotence. On the basis of the definition it’s concluded not only that an adequate definition of ‘omnipotence’ is possible, but that various problems alleged to attend attributing the notion to God can also be solved.     

On the rationality of positive mysterianism

In Paradox in Christian Theology (2007) I argued that the Christian doctrines of the Trinity and the Incarnation are paradoxical—that is, they appear to involve implicit contradictions—yet Christians can still be rational in affirming and believing those doctrines. Dale Tuggy has characterized my theory of theological paradox as a form of “positive mysterianism” and argues that the theory “faces steep epistemic problems, and is at best a temporarily reasonable but ultimately unsustainable stance.” After summarizing my proposed model for the rational affirmation of theological paradox and considering whether my proposal is indeed a form of “positive mysterianism” as Tuggy defines the term, I address the two main criticisms raised in Tuggy’s paper: first, that the doctrine of divine incomprehensibility cannot bear the weight required by my defense of paradox; and second, that my proposed model is afflicted with epistemic instability. I conclude that Tuggy has failed to show that a mysterian stance with respect to paradoxical Christian doctrines is in principle unreasonable, unnatural, or unsustainable.     

Against Hamri’s argument for the ultimate ground of being

In this paper, I reply to Hamri's (Int J Philos Relig.  https://doi.org/10.1007/s11153-017-9625-2, 2017) new kind of cosmological argument for the ultimate ground of being by blocking the argument in more than one place.     

Be aware of the rifle but do not forget the stench: differential effects of fear and disgust on lexical processing and memory

The aim of this study was to investigate the role of discrete emotions in lexical processing and memory, focusing on disgust and fear. We compared neutral words to disgust-related words and fear-related words in three experiments. In Experiments 1 and 2, participants performed a lexical decision task (LDT), and in Experiment 3 an affective categorisation task. These tasks were followed by an unexpected memory task. The results of the LDT experiments showed slower reaction times for both types of negative words with respect to neutral words, plus a higher percentage of errors, this being more consistent for fear-related words (Experiments 1 and 2) than for disgust-related words (Experiment 2). Furthermore, only disgusting words exhibited a higher recall accuracy than neutral words in the memory task. Moreover, the advantage in memory for disgusting words disappeared when participants carried out an affective categorisation task during encoding (Experiment 3), suggesting that the superiority in memory for disgusting words observed in Experiments 1 and 2 could be due to greater elaborative processing. Taken together, these findings point to the relevance of discrete emotions in explaining the effects of the emotional content on lexical processing and memory.     

Constructing Difference: Lego® Set Narratives Promote Stereotypic Gender Roles and Play

LEGO® construction sets are a staple in many children’s lives. Given worldwide distribution, generations of children have grown up playing with these brightly colored, interlocking plastic bricks. Historically marketed to all children, the LEGO® Group has begun targeting male and female consumers differentially with the introduction of product lines such as LEGO® City and LEGO® Friends. Although the packaging, marketing, brick colors, and characters have changed, little is known about whether these product series encourage differences in the way boys and girls play. This content analysis compared the play narratives of sets marketed to boys (LEGO® City) and girls (LEGO® Friends). Our analysis found distinct gendered messages that encourage boys to enact various skilled professions, heroism, and expertise, whereas girls are encouraged to focus on having hobbies, being domestic, caring for others, socializing, being amateurs, and appreciating and striving for beauty. Although LEGO® City and Friends sets offer opportunities for construction, they also promote stereotyped gender roles for enacting femininity and masculinity in play. Parents, educators, and practitioners often focus on the educational affordances of LEGO® construction. We recommend that they also consider the other lessons, both explicit and implicit, being taught through gender-specific LEGO® sets.