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RE‐ENVISIONING HOPE: ANTHROPOGENIC CLIMATE CHANGE,LEARNED IGNORANCE,AND RELIGIOUS NATURALISM 
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下载免费PDF全文 Carol Wayne White 《Zygon》2018,53(2):570-585
In this essay, I introduce religious naturalism as one contemporary religious response to anthropogenic climate change; in so doing, I offer a concept of hope associated with the beauty of ignorance, of not knowing ourselves in the usual manner. Reframing humans as natural processes in relationship with other forms of nature, religious naturalism encourages humans’ processes of transformative engagement with each other and with the more‐than‐human worlds that constitute our existence. Hope in this context is anticipating what possibilities may occur when human organisms enact our evolutionary capacities as relational organisms who can love, engaging in multilayered processes of changing behaviors, values, and relationships that promote the betterment of myriad nature. 相似文献
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In highly competitive contexts, deceptive intentions might be transparent, so conveying only false information to the opponent can become a predictable strategy. In such situations, alternating between truths and lies (second-order lying behavior) represents a less foreseeable option. The current study investigated the development of 8- to 10-year-old children’s elementary second-order deception in relation to their attribution of ignorance (first- and second-order ignorance) and executive functions (inhibitory control, shifting ability, and verbal working memory). An adapted version of the hide-and-seek paradigm was used to assess children’s second-order lie-telling, in which children were asked to hide a coin in either of their hands. Unlike the standard paradigm, the opponent did not consistently look for the coin in the location indicated by the children, so children needed to switch between telling simple lies and truths (elementary second-order lies about the coin location) to successfully deceive the recipient. The results showed that older children were less likely to tell elementary second-order lies. However, across the sample, when children decided to lie, this ability was positively related to their second-order ignorance attribution and their verbal working memory. Moreover, we obtained preliminary evidence for the presence of a habituation effect in second-order lying, with children being more accurate and having less variability in their truthful-to-deceive responses (this being the more frequently elicited response) than when telling lies to deceive. Our findings could have implications for understanding the mechanisms underlying children’s ability to alternate between truths and lies to deceive. 相似文献
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Zachary L. Barber 《Ratio》2021,34(1):68-80
Two conditions have been thought necessary and sufficient for a person to be morally responsible. The first is a control condition: an agent must control the actions for which she is held responsible. The second is an epistemic condition: an agent must know, or have the right kind of cognitive relationship to, the relevant features of what she is doing. Debate about moral responsibility among contemporary philosophers can be neatly divided into two circles, with each circle attending narrowly to one of these two conditions. I argue that these separate debates should not be had so separately. The two conditions on moral responsibility interact in a way that has been neglected. An agent's possession of knowledge, and her capacity to attain knowledge, increase that agent's control in a sense relevant to the control condition on moral responsibility. Conversely, an agent's control of her actions can be used to acquire knowledge in a sense relevant to the epistemic condition on moral responsibility. It is in this way that a sort of feedback loop arises between the epistemic condition and the control condition—each is capable of augmenting the degree to which their possessor satisfies the other. I argue that this interaction has important implications for each debate. 相似文献
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Daniel J. Miller 《Philosophical explorations》2019,22(1):33-43
It is intuitive that circumstantial ignorance, even when culpable, can mitigate blameworthiness for morally wrong behavior. In this paper I suggest an explanation of why this is so. The explanation offered is that an agent’s degree of blameworthiness for some action (or omission) depends at least in part upon the quality of will expressed in that action, and that an agent’s level of awareness when performing a morally wrong action can make a difference to the quality of will that is expressed in it. This explanation makes use of Holly Smith’s (1983. “Culpable Ignorance.” Philosophical Review 92 (4): 543–571) distinction between benighting and benighted actions as well as a notion developed here called “capture.” 相似文献
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采用“新故事”对来自两所幼儿园的133名3~6岁儿童的二级错误信念进行了测查,探查了这一阶段儿童二级错误信念认知的发展。研究主要得出以下结论：4岁左右的儿童能够掌握二级未知知识,但是儿童对于二级错误信念的理解要晚1~2年,6岁左右是儿童二级错误信念发展的关键期。儿童对于信念问题的错误回答主要是基于一级推理,相当一部分的6岁儿童能够基于二级推理对信念问题做出合理解释。儿童对于二级错误信念认知的发展不是一个全或无的过程,而是一个逐步发展的过程。 相似文献
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It has become a truism that we live in so‐called information societies where new information technologies have made information abundant. At the same time, information science has made us aware of many phenomena tied to the way we process information. This article explores a series of socio‐epistemic information phenomena resulting from processes that track truth imperfectly: pluralistic ignorance, informational cascades, and belief polarization. It then couples these phenomena with the hypothesis that modern information technologies may lead to their amplification so as to give rise to what are called “infostorms.” This points to the need for studying further the exact relations between information technologies and such infostorms, as well as the ways we may design technologies to avoid being misled away from what we have good reasons to believe. 相似文献
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Terrence L. Johnson 《The Journal of religious ethics》2015,43(4):697-722
This essay explores the degree to which public reason can sustain political liberalism's commitment to justice and pluralism without attending to the role of what Jeffrey Stout calls “cultural inheritance” in shaping and justifying political commitments. At issue is whether public reason is the best resource for guiding conversations on political matters that are enmeshed in religious commitments and moral beliefs. Unless public reason can account for cultural inheritance, and foster a deliberative context in which political actors might grapple with the relationship between overlapping political claims and comprehensive doctrines, public reason will remain narrow and inadequate in a contemporary world where epistemic diversity is increasingly at odds with political liberalism's normative model of social cooperation and public deliberation. 相似文献