On The Infinitely Hard Problem Of Consciousness

I show that the recursive structure of Leibniz's Law requires agents to perform infinitely many operations to psychologically identify the referents of phenomenal and physical concepts, even though the referents of ordinary concepts (e.g. Hesperus and Phosphorus) can be identified in a finite number of steps. The resulting problem resembles the hard problem of consciousness in the fact that it appears (and indeed is) unsolvable by anyone for whom it arises, and in the fact that it invites dualist and eliminativist responses. Moreover, if this is the hard problem then we can predict that regardless of the strength of the argument for physicalism, and regardless of physicalism's truth, an ineliminable dissatisfaction is bound to accompany any physicalist theory of consciousness. Accordingly, I suggest that this is the hard problem of consciousness, and therefore that the hard problem arises from a recursively degenerate application of Leibniz's Law.     

“Secularization of Consciousness” or Alternative Opportunities? The Impact of Economic Growth on Religious Belief and Practice in 13 European Countries

This research note contributes to an evaluation of the validity of secularization theory by studying the relationship between economic modernization and patterns of religious change. Both the disenchantment narrative of Berger and Weber and the existential security perspective of Inglehart hypothesize that economic development should be accompanied by a weakening of religious values. Using macro‐level panel regressions, my analysis reveals that while economic growth is directly associated with diminishing church attendance rates, it is not directly associated with a decline in belief. The relation between economic growth and religious decline is therefore not primarily mediated by a “secularization of consciousness.” Findings instead indicate that economic prosperity leads to a change in consumption patterns on the part of individuals due to increased income and availability of alternative, secular opportunities to meet needs previously fulfilled by traditional religion. A decline in religious belief may occur as a secondary consequence of this behavioral change, since diminishing worship attendance rates reduce the influence of religion on value socialization.     

Negotiating religion in everyday life: A critical exploration of the relationship between religion,choices and behaviour

One of the characteristics most often associated with religion is that it is a discrete source of value that shapes people's attitudes and behaviour. In some cases, these values may be negative such as submission or violence; in other cases, religion is seen to promote positive values such as charity and social justice. In recent years, the international development community has reawakened an interest in religion, and has directly embraced the assumption that religion is foundational of people's values, seeking how best to tap into the potential positive values while mitigating against the more negative values. This paper critically explores the assumptions behind this approach. It argues that there is no straightforward relationship between belonging to a religion and the values which inform one's actions and decisions. Drawing on fieldwork research from India, the paper shows that it is impossible to disentangle religion from its interaction with the social, economic and political contexts in which it is lived. The paper concludes by deriving some implications of this for the way the international development community engages with religion.     

价值观的神经机制:另一种研究视角

神经机制分析是价值观研究的一种新视角.内稳态机制和情绪反应的固有模式可能体现出价值观的神经生物原型.社会认知神经科学试图从子价值观、价值取向、价值观结构等方面寻找价值观的神经实体证据,也对价值评价、价值决策等相关过程进行了神经活动分析.初步发现了个体价值观与部分脑区活动的相关关系,涉及前额叶-顶叶-颞叶神经网络带的众多大脑结构.未来研究可沿循静态的价值观结构和动态的价值观加工过程两条线路,整合和完善现有分散的神经生理研究,将有助于更系统地理解价值观的神经机制.     

The factor structure of the Social Axioms Survey II (SASII) in the South African context

The objective of this study was to validate the new Social Axioms Survey II (SASII). The study sample comprised university students (n = 793) as well as their family members and friends (n = 645). Confirmatory factor analysis (CFA) following an initial exploratory factor analysis yielded a five-factor model: social cynicism, social complexity, reward for application, religiosity, and fate control. The findings of this study support the use of the new SASII in South Africa for research purposes.     

Mental health,self-esteem,and influences on sexual values and attitudes among black South African adolescent males

This study investigated the relationships between sexual values and attitudes, self-esteem, and mental health among black South African adolescents. Adolescent males (n = 522) aged between 13 and 21 years participated in the study. They completed the Mathteck Sexuality Questionnaire for Adolescents: Attitude and Value Inventory, the Rosenburg Self-esteem Scale, and the Mental Health Continuum. Structural Equation Modelling (Mplus 7.31) was computed to identify an explanatory model for sexual values and attitudes as correlated to self-esteem and mental health of black adolescent males. Results suggest the youth's self-esteem significantly mediate the relationship between mental health and sexual values and attitudes. Specifically, mental health had indirect effects on values about sexuality and on healthy attitudes towards aspects of intimacy, through the teenagers’ self-esteem.     

Tradition,morality and community: elaborating Orthodox identity in Putin’s Russia

This paper draws upon a number of official, semi-official and other public texts related to the current views of the Russian Church on social and political issues. Overall, in spite of a variety of opinions and nuances, a certain mainstream becomes apparent, as expressed through this body of texts. The most discussed topics include moral values related to the human body (such as abortion, euthanasia, reproductive technologies and sexuality) and issues such as blasphemy, juvenile courts and new technologies of personal registration for Russian citizens. ‘Traditional morality’ has become the signature discourse of the Russian Orthodox Church which is attempting to construct ‘tradition’ by drawing upon a partly imagined ethos of imperial Russia and the late Soviet Union. Traditional family values are central to the church’s rhetoric. The authors of these texts see a presumed decay of traditional values as the main danger that must be opposed. They usually trace the source of this danger directly to the contemporary West. By contrast, they see Russia as a protective shield against these global influences. Either consciously or involuntarily, they translate their religious language of traditional morality into a political rhetoric of solidarity and patriotism. Such ideological rhetoric has direct political implications and analogies in the agenda of Putin’s regime. This Russian appeal to ‘traditional values’, both religious and political, has recently acquired an extraordinary international relevance.     

Socioanalytic theory and work behavior: Roles of work values and political skill in job performance and promotability assessment

Socioanalytic theory postulates that job performance ratings are predicted by basic social motives moderated by social competency. The two motives are the motive to get along with others and the motive to achieve status and power. The present two-study investigation assessed these motives as work values and collected supervisors' job performance and promotability assessments. Social competency was assessed as political skill at work. The results provided strong and consistent support for the hypotheses, thus providing a more direct test of socioanalytic theory and extending it to demonstrate effects beyond overall job performance ratings on contextual performance and promotability assessments. Contributions and implications of these results, strengths and limitations, directions for future research, and practical implications are discussed.     

Callings in career: A typological approach to essential and optional components

A sense of calling in career is supposed to have positive implications for individuals and organizations but current theoretical development is plagued with incongruent conceptualizations of what does or does not constitute a calling. The present study used cluster analysis to identify essential and optional components of a presence of calling among 407 German undergraduate students from different majors. Three types of calling merged: “negative career self-centered”, “pro-social religious”, and “positive varied work orientation”. All types could be described as vocational identity achieved (high commitment/high self-exploration), high in career confidence and career engagement. Not defining characteristics were centrality of work or religion, endorsement of specific work values, or positivity of core self-evaluations. The results suggest that callings entail intense self-exploration and might be beneficial because they correspond with identity achievement and promote career confidence and engagement while not necessarily having pro-social orientations. Suggestions for future research, theory and practice are suggested.     

Basic Personal Values and the Meaning of Left‐Right Political Orientations in 20 Countries

This study used basic personal values to elucidate the motivational meanings of “left” and “right” political orientations in 20 representative national samples from the European Social Survey (2002–2003). It also compared the importance of personal values and sociodemographic variables as determinants of political orientation. Hypotheses drew on the different histories, prevailing culture, and socioeconomic level of three sets of countries—liberal, traditional, and postcommunist. As hypothesized, universalism and benevolence values explained a left orientation in both liberal and traditional countries and conformity and tradition values explained a right orientation; values had little explanatory power in postcommunist countries. Values predicted political orientation more strongly than sociodemographic variables in liberal countries, more weakly in postcommunist countries, and about equally in traditional countries.