ISLAM AND ENVIRONMENTAL ETHICS: TRADITION RESPONDS TO CONTEMPORARY CHALLENGES

Abstract. Mounting globed environmental challenges beg for cross-cultural discussions that highlight underlying cultural values regarding nature. This paper explores the insights of Islamic scholars as they examine the interaction of Islamic culture and the West. The Western worldview that separates religion and science, value and fact, in particular differs from Islamic tradition, which sees all facets of life and affairs as interconnected by virtue of their common source—the Creator. As traditional Islamic values have been abandoned to adopt modern Western technologies, environmental problems have intensified in the Muslim world. Islamic scholars urge a return to Islamic ideals that reflect a sacramental view of the physical universe, and they champion the revival of an Islamic science that synthesizes empirical study and symbolic cognition.     

Why is loving a thief not the same as loving all men for the Mohists?

The purpose of this article is to explain the Mohists’ perceived inconsistences of the following three propositions in the Mojing since we attribute to them an unconditional love toward human beings: (A) A thief is a man. Killing a thief is not killing men. (B) A thief is a man. Loving a thief is not loving men. (C) Zang is a man. Loving Zang is loving men. The attribution of unconditional love toward human beings is not unusual to the Mohists when we render the Mohist idea of jian’ai as universal love. My interpretation first suggests that we can consistently interpret the Mohist ethical position as intentional utilitarianism. Second, I claim that Mohist universal love includes some generality, though it does not have to mean universality without exception. This Mohist generality will be explained through the generic use of nouns.     

Essentialist Biases Toward Psychiatric Disorders: Brain Disorders Are Presumed Innate

A large campaign has sought to destigmatize psychiatric disorders by disseminating the view that they are in fact brain disorders. But when psychiatric disorders are associated with neurobiological correlates, laypeople's attitudes toward patients are harsher, and the prognoses seem poorer. Here, we ask whether these misconceptions could result from the essentialist presumption that brain disorders are innate. To this end, we invited laypeople to reason about psychiatric disorders that are diagnosed by either a brain or a behavioral test that were strictly matched for their informative value. Participants viewed disorders as more likely to be innate and immutable when the diagnosis was supported by a brain test as compared to a behavioral test. These results show for the first time that people spontaneously essentialize psychiatric conditions that are linked to the brain, even when the brain probe offers no additional diagnostic or genetic information. This bias suggests that people consider the biological essence of living things as materially embodied.     

Exploring the “clutch” in clutch performance: A qualitative investigation of the experience of pressure in successful performance

ObjectivesThe term “clutch” is colloquially used to describe important or crucial situations in sport, with clutch performance referring to successful performances during these pressurised circumstances. Positioning the clutch as an objective, situational variable, however, may not account for the athletes' subjective appraisal of such situations. Accordingly, this study aimed to explore athletes' perceptions of clutch situations, and further, how these perceptions influenced their performance.MethodSixteen athletes (M_age = 26.88 years) participated in event-focused, semi-structured interviews soon after a clutch performance (M = 4 days later). Data were analysed utilising reflexive thematic analysis.ResultsFour themes were generated: (1) the clutch involves situational and subjective factors, suggesting that the appraisal of the clutch is influenced by situational and subjective components; (2) the perception of the clutch comes and goes, suggesting that there may be multiple, fluctuating episodes of the clutch within an event; (3) pressure affects performance, and performance affects pressure, suggesting that the appraisal of pressure was perceived to impact performance, and that performance also influenced appraisal of pressure; and, (4) experience of anxiety during the clutch is varied, suggesting that the experience of anxiety is not inherent to clutch performance.ConclusionsThe clutch has traditionally been considered an objective, situational variable. This study suggests, however, that the clutch relies upon the athlete appraising pressure in response to these situational variables, which may not always occur. Further, other subjective factors may increase the appraisal of pressure, suggesting that the clutch cannot solely be considered as a situational variable.     

A distinction concerning vision-for-action and affordance perception

In this paper, I offer a discussion concerning the conceptual connection between the notion of vision-for-action and the one of affordance perception. I first analyze the notion of vision-for-action. I then analyze a notion usually coupled with it: the notion of affordance perception, the main insights behind which are guiding several current neuroscientific enterprises and the related philosophical speculations. Then, I argue that we should not couple these two notions with a light heart: though these two processes can be, from a theoretical point of view, related, we should be careful in inferring the actual and effective occurrence of the latter in the presence of the former. This will be done by carrying out a conceptual analysis of the experimental evidence coming from the ‘Two Visual Systems Model’, which is the main reference in the literature on affordance perception and vision-for-action. My point has strong philosophical implications for our view concerning the best interpretation of how vision-for-action really works, and the specific relation it actually entertains with affordance perception.     

BICA for AGI

BICAs for AI have been happening for decades, realized within multiple cognitive architectures. What is a BICA for AGI? It requires AI to go beyond the limitations of predicative human language, and of predicative logic based on it; also, above human reportable consciousness, to the subconscious/non-conscious level of human (and machine) mind; and then still beyond it. Within machine cognition this is the sub-symbolic level. It has to gauge gestalts, or patterns, directly from the processes, which goes beyond human-level observational capacities or human-understandable language, even beyond the language of human-readable mathematics (Boltuc, 2018). It requires versatile life-long learning (Siegelmann, 2018). Through complex stochastic processes, it needs to confabulate by creative permutations of multifarious gestalts and to select those with useful applications (Thaler, 1997). This is computing at the edge of chaos (Goertzel, 2006).     

Residential Mobility Fosters Sensitivity to the Disappearance of Happiness

We conducted two studies to examine the hypothesis that residential mobility would evoke anxiety and foster sensitivity to signs of disapproval, such as the disappearance of happiness. American and Japanese participants were asked to watch happy-to-neutral movies and sad-to-neutral movies and judge the point at which they thought that their initial expressions had disappeared. We found that, regardless of cultures, participants who had experienced frequent moving (Study 1) and those asked to imagine and describe a mobile lifestyle of frequent moving (Study 2) judged the disappearance of happy faces faster than those who did not experience or imagine frequent moving. Our results were also in line with the previous finding in which Japanese were more vigilant than Americans in regards to the disappearance of happy faces. Moreover, we found that imagining a mobile lifestyle made participants feel more concerned than when imagining a stable lifestyle. The implications for the social skills needed for people in the globalising world are discussed.