Hedonic value of intentional action provides reinforcement for voluntary generation but not voluntary inhibition of action

Intentional inhibition refers to stopping oneself from performing an action at the last moment, a vital component of self-control. It has been suggested that intentional inhibition is associated with negative hedonic value, perhaps due to the frustration of cancelling an intended action. Here we investigate hedonic implications of the free choice to act or inhibit. Participants gave aesthetic ratings of arbitrary visual stimuli that immediately followed voluntary decisions to act or to inhibit action. We found that participants for whom decisions to act produced a strong positive hedonic value for the immediately following visual stimulus made more choices to act than those with weaker hedonic value for action. This finding is consistent with reinforcement learning of action decisions. However, participants who experienced inhibition as generating more positive hedonic value did not choose to inhibit more than other participants. Thus, voluntary inhibition of action did not act as reinforcement for future inhibitory behaviour. Our finding that inhibition of action lacks motivational capacity may explain why self-control is both difficult and limited.     

The problem of extras and the contingency of physicalism

Perhaps all concrete phenomena obtain solely in virtue of physical phenomena. Even so, it seems that the world could have been otherwise. It seems that physicalism, if true, is contingently true. In fact, many believe that the actual truth of physicalism allows metaphysically possible worlds duplicating the actual world in all physical respects while containing immaterial extras, e.g. ghosts, spirits, or Cartesian souls, that no physicalist would believe actually exist. Here I focus on physicalism regarding mentality and argue that the doctrine does not allow possible worlds that physically duplicate the actual world while differing mentally. By revealing what physicalism (regarding the mind) does not allow, this essay helps us get clear on what the view really amounts to and why it is contingent.     

A WORLD OF CONTINGENCIES

Abstract Physicalism holds that the laws of physics are inviolable and ubiquitous and thereby account for all of reality. Laws leave no “wiggle room” or “gaps” for action by numinous agents. They cannot be invoked, however, without boundary stipulations that perforce are contingent and which “drive” the laws. Driving contingencies are not limited to instances of “blind chance,” but rather span a continuum of amalgamations with regularities, up to and including nearly determinate propensities. Most examples manifest directionality, and their very definition encompasses intentionality. Contingencies, via their interactions with laws, can reinforce and maintain one another, thereby giving rise to enduring, ordered configurations of constraints. All of ordered nature thus results from ongoing transactions between mutualistic contingencies that constrain possibilities and entropic chance events that degrade order but diversify opportunities. Laws do not of themselves determine reality; interactions among contingencies do. For believers, the robust abundance of indeterminacies provides ample latitude for divine intervention, free will, and prayer. The priority of contingency also affords some insight into the meaning of suffering and evil.     

Personality trait change and life satisfaction in adults: The roles of age and hedonic balance

This paper examines whether changes in personality traits influenced life satisfaction (LS). This involved investigating whether these associations were moderated by age and mediated by hedonic balance (i.e., positive and negative affect). Participants included 11,104 Australian adults aged 18–79 years, with data available from two time points (baseline and 4-year follow up). Latent difference score modeling indicated that increased neuroticism was associated with lower LS, whereas increased extraversion, conscientiousness, and agreeableness were associated with higher LS. These relationships were moderated by age, and were less evident in older adults. Hedonic balance partially mediated the relationships between change in neuroticism and extraversion with LS. These findings provide important insights into longitudinal associations between personality change and LS.     

Examining the generality of children's preference for contingent reinforcement via extension to different responses, reinforcers, and schedules

Studies that have assessed whether children prefer contingent reinforcement (CR) or noncontingent reinforcement (NCR) have shown that they prefer CR. Preference for CR has, however, been evaluated only under continuous reinforcement (CRF) schedules. The prevalence of intermittent reinforcement (INT) warrants an evaluation of whether preference for CR persists as the schedule of reinforcement is thinned. In the current study, we evaluated 2 children's preference for contingent versus noncontingent delivery of highly preferred edible items for academic task completion under CRF and INT schedules. Children (a) preferred CR to NCR under the CRF schedule, (b) continued to prefer CR as the schedule of reinforcement became intermittent, and (c) exhibited a shift in preference from CR to NCR as the schedule became increasingly thin. These findings extend the generality of and provide one set of limits to the preference for CR. Applied implications, variables controlling preferences, and future research are discussed.     

ROBERT J. RUSSELL'S ESCHATOLOGICAL THEOLOGY IN THE CONTEXT OF COSMOLOGY

The main title of Robert J. Russell's Cosmology from Alpha to Omega: The Creative Mutual Interaction of Theology and Science catches the substance of the essays; the subtitle his methodological vision. The mutualis modest as far as the influence from theology on science goes; in no way is Russell curtailing the pursuit of science. Driven by intellectual honesty, he holds that in the end religious convictions will have to stand the test of compatibility with scientific knowledge. And as a Christian he believes core beliefs of Christianity, reformulated as needed, will be able to stand this test. The essays address the origin and contingency of our universe in relation to belief in creation, and his proposal for noninterventionist objective divine action. For him a stumbling block is natural evil; the evolutionary intelligibility of evil falls short of what would be desirable theologically. As steps toward an adequate eschatology Russell seeks to develop a more complex understanding of temporality, and proposes to understand the resurrection of Jesus as the First Instantiation of a New Law of the New Creation. This area is more in tension with current science, but that could be expected when one moves from creation to redemption. Within his self-imposed boundaries, these essays are well informed and well argued, and together they provide a sincere and sustained research program.     

COSMOLOGY FROM ALPHA TO OMEGA: RESPONSE TO REVIEWS

I gratefully acknowledge and respond here to four reviews of my recent book, Cosmology from Alpha to Omega. Nancey Murphy stresses the importance of showing consistency between Christian theology and natural science through a detailed examination of my recent model of their creative interaction. She suggests how this model can be enhanced by adopting Alasdair MacIntyre's understanding of tradition in order to adjudicate between competing ways of incorporating science into a wider worldview. She urges the inclusion of ethics in my model and predicts that this would successfully challenge the competing naturalist tradition in contemporary society. John F. Haught weighs the alternatives of viewing divine action as objective versus subjective and of divine action at one level in nature or at all levels. He asks whether physics is fundamental to nature, arguing instead that metaphysics should be considered as fundamental. Michael Ruse assesses occasional versus universal divine action, the problems raised to divine action when it is related to quantum mechanics, and the way these relations exacerbate the challenge of natural theodicy. As an alternative he suggests viewing God as outside time and acting through unbroken natural law. Willem B. Drees discusses my use of the bridge metaphor for the relation between theology and science, the implications when science is inspired by theology, the role of contingency and necessity in the anthropic principle/many-worlds debate, and the challenge of cosmology to eschatology with the ensuing problem of theodicy.     

Power and loss aversion

Four experiments tested the prediction that power reduces loss aversion by increasing the anticipated value of gains and shrinking the negative anticipated value of losses. Experiment 1 provided initial support for the prediction that those in power are less loss averse by replicating a classic paradigm of loss aversion in riskless choice and demonstrating moderation by power. Experiments 2 and 3 expanded on this finding by breaking apart the components of loss aversion to determine how power may reduce it: via gains, losses, or both. Across two scenarios and two different measures of anticipated value, power reduced the anticipated threat associated with a loss. However, the prediction that power increases the anticipated value of gains was not supported. Finally, Experiment 4 replicated the results of Experiments 2 and 3 in the context of a choice with real consequences for the participants. Implications of these findings are discussed.