Psychopathy and internalism

Do psychopaths make moral judgments but lack motivation? Or are psychopaths’ judgments are not genuinely moral? Both sides of this debate seem to assume either externalist or internalist criteria for the presence of moral judgment. However, if moral judgment is a natural kind, we can arrive at a theory-neutral criterion for moral judgment. A leading naturalistic criterion suggests that psychopaths have an impaired capacity for moral judgment; the capacity is neither fully present nor fully absent. Psychopaths are therefore not counterexamples to internalism. Nonetheless, internalism is empirically problematic because it is unable to explain psychopaths’ moral deficits.     

Twenty Years in the Science and Theology Alpine Climbing Club

The important role of hope in the author's thinking is acknowledged. While natural theology is important in its proper place, Christian theology centers on the God and Father of our Lord Jesus Christ. Its discourse will need to avail itself of the power of symbol.     

Whose Evolution? Which Theology?

The importance of scientific conflicts for theology andphilosophy is difficult to judge. In many disputes of significance, prominent scientists can be found on both sides. Profound philosophical and religious implications are sometimes said to be implied by the new theory as well. This article examines the dispute over natural selection between Richard Dawkins and Stephen Jay Gould as a contemporary instance of such a conflict. While both claim that profound philosophical conclusions flow from their own alternativeaccount of evolution, I suggest that the implication is not as great as is claimed and that the alleged implications have as much to do with their own perceptions of theology as with the actual theories themselves. Nevertheless, evolutionary theory is not irrelevant for theology. Theologians should be aware of the possible implications of evolutionary theory and at the same time theextent and limits of such implications.     

Similarity and reluctance to trade

Previous research has shown that after decision makers are endowed with an object, they are reluctant to trade it for an alternative item. This endowment effect can be explained by loss aversion, the tendency to weight losses more heavily than gains. Consequently, there is no reluctance to trade when no true loss is involved. Four studies investigated whether reluctance to trade declines when the trade involves less of a loss—specifically, when one item is traded for another very similar item. Three experiments did not reveal a relation between willingness to trade and the similarity between the two items being traded. A fourth experiment, however, indicated that subjects were quite willing to trade for an identical item, less willing to trade for a similar item, and even less willing to trade for a dissimilar item. Thus, reluctance to trade decreased as the similarity between the endowment and the alternative increased. This result suggests that loss aversion is a function not only of the item being lost but also of the trade itself—that is, of the relation between the two items being traded. © 1998 John Wiley & Sons, Ltd.     

类同一性:道德产生的主体基础

人最早的存在形态是类存在形态,人的类同一性是道德产生的主体基础,类自然同一性是道德产生的主体自然基础,类社会同一性是道德产生的主体社会基础。     

HIGH SCIENCE AND NATURAL SCIENCES: GREEK THEOLOGIANS AND THE SCIENCE AND RELIGION INTERACTIONS (1832–1910)

What was science for the Orthodox Greek theologian of the nineteenth century? How did it feature in his (theologians were all men at the time) own work? This article is an attempt to describe the science and religion interactions by placing Greek Orthodox theologians of the nineteenth century in the center of the historical narrative, rather than treat them as occasional deuteragonists in the scientists’ historiography. The picture that emerges is far more complicated than one of antagonism, indifference, conflict, or coexistence. Greek theologians saw themselves as scientists and treated theology as a positive, rational science. They developed strategies to delineate their disciplinary borders and safeguard their identity as expert scholars by harnessing their university and academic credentials. For that reason, they had to invoke famous German and other Western theologians, while ensuring that they were seen as true defenders of Orthodox Christianity. The idea of science was an integral part of this achievement.     

Evaluative ratings and attention across the life span: emotional arousal and gender

This study was designed to investigate the evolution of emotional processing over the whole adult life span as a function of stimulus arousal and participants’ gender. To this end, self-reported affective evaluation and attentional capture prompted by pleasant and unpleasant pictures varying in arousal were measured in a large sample of participants (n?=?211) balanced by gender and equally spread across seven decades from 20 to 90 years. Results showed age differences only for affective evaluation of pleasant stimuli, with opposite patterns depending on stimulus arousal. As age increased, low-arousing pleasant cues (e.g. images of babies) were experienced as more pleasant and arousing by both males and females, whereas high-arousing stimuli (e.g. erotic images) were experienced as less pleasant only by females. In contrast, emotional pictures (both pleasant and unpleasant) were effective at capturing attention in a similar way across participants, regardless of age and gender. Taken together, these findings suggest that specific emotional cues prompt different subjective responses across different age groups, while basic mechanisms involved in attentional engagement towards both pleasant and unpleasant stimuli are preserved in healthy ageing.     

STIRPICULTURE: SCIENCE‐GUIDED HUMAN PROPAGATION AND THE ONEIDA COMMUNITY

Between 1869 and 1879, the communal Christian group the Oneida Community undertook a pioneering eugenics experiment called “stirpiculture” in upstate New York. Stirpiculture resulted in the planned conception, birth, and communal rearing of fifty‐eight children, bred from selected members of the Oneida Community. This article concerns how the Oneida Community's unique approach to religion and science provided the framework for the creation, process, and eventual dissolution of the stirpiculture experiment. The work seeks to expand current understanding of the early history of eugenics in the United States by placing its practice more than two decades earlier than is generally considered. Additionally, this article situates the Community's leader John Humphrey Noyes as an early eugenics and social scientific thinker. Finally, the treatment provides a case study for the transitional period in mid to late nineteenth century America whereby scientific modes of epistemology were accommodated within or supplanted by theological worldviews.     

What did Popper learn from Lakatos?

The canonical version of the history of twentieth century philosophy of science tells us that Lakatos was Popper’s disciple, but it is rarely mentioned that Popper would have learned anything from Lakatos. The aim of this paper is to examine Lakatos’ influence on Popper’s philosophical system and to argue that Lakatos did have an important, yet somewhat unexpected, impact on Popper’s thinking: he influenced Popper’s evolutionary model for ‘progress’ in science. And Lakatos’ influence sheds new light on why and how Popper continually revised one of the central claims of his philosophy of science: the evolutionary account of scientific theory change.