Locke on testimony

ABSTRACT

There is good reason to regard John Locke’s treatment of testimony as perhaps the most important of the early modern period. It is sophisticated, well developed, pioneering, and seems to have given shape to the later debate that would occur between Hume and Reid. I attempt to do three things in this essay. First, I argue that Hume’s landmark treatment of testimony is an appropriation of that developed by Locke. Second, I suggest that understanding Locke’s view of testimony is of critical importance to Locke’s broader epistemology. Finally, I claim that Locke’s reflection on testimony is valuable in its own right in that it is not confined to isolating the conditions under which testimonial beliefs are warranted or justified. Locke’s interest is, rather, in a variety of doxastic states, or degrees of assent, that testimony may serve to ground.     

What the Wise Ought Believe: A Voluntarist Interpretation of Hume's General Rules

This paper advances an interpretation of what Hume called ‘the general rules’: natural principles of belief-formation that nevertheless can be augmented via reflection. According to Hume, reflection is, in part, what separates the wise from the vulgar. In this paper, I argue that for Hume being wise must therefore be, to some degree, voluntary. Hume faced a significant problem in attempting to reconcile his epistemic normativity, i.e. his claims about what we ought to believe, with his largely involuntarist theory of the mind. Reflection on the General Rules, and an interpretation of that reflection as voluntary, helps explain not only Hume's theory of belief, but also how he hoped to reconcile epistemic normativity with naturalism about the mental.     

Reasons for withdrawing belief in vivid autobiographical memories

Previous studies have shown that many people hold personal memories for events that they no longer believe occurred. This study examines the reasons that people provide for choosing to reduce autobiographical belief in vividly recollected autobiographical memories. A body of non-believed memories provided by 374 individuals was reviewed to develop a qualitatively derived categorisation system. The final scheme consisted of 8 major categories (in descending order of mention): social feedback, event plausibility, alternative attributions, general memory beliefs, internal event features, consistency with external evidence, views of self/others, personal motivation and numerous sub-categories. Independent raters coded the reports and judged the primary reason that each person provided for withdrawing belief. The nature of each category, frequency of category endorsement, category overlap and phenomenological ratings are presented, following which links to related literature and implications are discussed. This study documents that a wide variety of recollective and non-recollective sources of information influence decision-making about the occurrence of autobiographical events.     

Predicting Prosocial Behavior Toward Sex-Trafficked Persons: The Roles of Empathy,Belief in a Just World,and Attitudes Toward Prostitution

Human trafficking has been identified as a global human rights violation. This study aimed to investigate the predictors of prosocial behaviors toward sex-trafficked persons. Participants were 223 undergraduates randomly assigned to read a vignette and answer follow-up questions along with measures of empathy, just world belief, attitudes toward prostitution, and proactive behavior. Empathy was highest for trafficked women, regardless of citizenship status. Trafficked foreign women received the highest empathy, and U.S. prostitutes received the least. Path analysis results indicate just world belief, beliefs about prostitutes, and family values relating to prostitution had direct effects on empathic concern; in turn, empathic concern had a direct effect on proactive behavior. Explanations for the results are discussed, along with educational and clinical implications.     

Examining Conspiracist Beliefs About the Disappearance of Amelia Earhart

Previous studies have suggested that conspiracist ideation forms part of a monological belief system in which one conspiracist idea acts as evidence for new conspiracist ideas. Here, we examined this possibility in relation to an event lacking reliable or conclusive evidence, namely the disappearance of Amelia Earhart and Fred Noonan. A total of 914 members of the British general public completed scales measuring their beliefs about the disappearance of Earhart and Noonan, belief in conspiracy theories, the Big Five personality factors, support for democratic principles, political cynicism, self-esteem, and self-assessed intelligence. Results showed that belief in conspiracy theories was associated with the endorsement of less plausible explanations for the disappearance of Earhart and Noonan. In addition, belief in less plausible explanations was also significantly associated with lower self-assessed intelligence, greater political cynicism, lower self-esteem, and higher Agreeableness scores. These results are discussed in relation to monological belief systems.     

Provitamin A Selection by Vitamin A Depleted Rats

G. T. scores on the Army General Classification Test (AGCT) as indicants of intelligence were correlated with scores on the Creative Imagination Test (CIT) for two groups of men differing on intelligence. Results supported the prediction of closer correspondence of intelligence and creativity scores in a low intelligence range (r = .437, p < .01) than in a high intelligence range. Intelligence was unrelated statistically to creativity (r = .10) when only the high intelligence range above 111 was considered. Guilford's triagular scatterplot conceptualization of intelligence-creativity relationship seemed most congruent with the present and earlier data. Intelligence was described as allowing the development of creativity, but not insuring such development. Personality and environmental factors may be important in creativity expression especially at upper intelligence ranges.     

Development of Inhibition as a Function of the Presence of a Supernatural Agent

In this study the author examined the developmental differences in inhibition and cognition of 4–8-year-old children as a function of the suggested presence of a supernatural agent. Previous evolutionarily-relevant research has suggested that humans are naturally primed to think in terms of supernatural agents and that, given the correct context, individuals readily accept novel supernatural entities and alter their behavior accordingly. All children in this study played 4 games designed to assess their present level of inhibitory and cognitive development. Children in the experimental condition were also introduced to an invisible Princess Alice and were told that she was watching during the games. Following these measures, all children engaged in a resistance-to-temptation task. Results revealed that cognitively advanced children were more likely to express belief in Princess Alice than were less cognitively advanced children. This research provides support that cognitive maturity, rather than immaturity, may be necessary for children to express belief in novel supernatural agents.     

The Religious Function of Jaina Philosophy:AnekāntavādaReconsidered

This paper considers the socio-religious rationale for the Jaina theory of the non-one-sided nature of reality (anekāntavāda). In doing so it rejects the received view thatanekāntavāda's exclusive function is to promote non-violence at the intellectual level. Instead it advances a model which emphasizes the way in whichanekāntavādasustains a real connection between karmic matter and the soul (jīva) and so maintains the rationale for identity defining ascetic practice. The social and religious dangers of one-sided (ekānta) views for the Jaina tradition are demonstrated by a consideration of the Digambara teacher Kundakunda's idiosyncratic use of the two truths model of reality.     

Cognitive biases explain religious belief,paranormal belief,and belief in life’s purpose

Cognitive theories of religion have postulated several cognitive biases that predispose human minds towards religious belief. However, to date, these hypotheses have not been tested simultaneously and in relation to each other, using an individual difference approach. We used a path model to assess the extent to which several interacting cognitive tendencies, namely mentalizing, mind body dualism, teleological thinking, and anthropomorphism, as well as cultural exposure to religion, predict belief in God, paranormal beliefs and belief in life’s purpose. Our model, based on two independent samples (N = 492 and N = 920) found that the previously known relationship between mentalizing and belief is mediated by individual differences in dualism, and to a lesser extent by teleological thinking. Anthropomorphism was unrelated to religious belief, but was related to paranormal belief. Cultural exposure to religion (mostly Christianity) was negatively related to anthropomorphism, and was unrelated to any of the other cognitive tendencies. These patterns were robust for both men and women, and across at least two ethnic identifications. The data were most consistent with a path model suggesting that mentalizing comes first, which leads to dualism and teleology, which in turn lead to religious, paranormal, and life’s-purpose beliefs. Alternative theoretical models were tested but did not find empirical support.