No,We Cannot

Marianna Bergamaschi Ganapini argues that we can believe the error theory. In this reply, I explain why I still think we cannot.     

Moral internalism,amoralist skepticism and the factivity effect

Philosophers are divided over moral internalism, the claim that moral judgement entails some motivation to comply with that judgement. Against moral internalism, externalists defend the conceptual coherence of scenarios in which an individual makes genuine moral judgements but is entirely unmoved by them. This is amoralist skepticism and these scenarios can be called amoralist scenarios. While the coherence of amoralist scenarios is disputed, philosophers seem to agree that the coherence of amoralist scenarios is not affected by whether the amoralist is described as having moral knowledge or mere belief. But recent experimental research challenges this assumption. When evaluating amoralist scenarios, people’s intuitions lean towards externalism when the amoralist is described as knowing that X is morally wrong, whereas people’s intuitions lean towards internalism when the amoralist is described as believing that X is morally wrong. Call this the factivity effect. In this paper, I argue that the factivity effect is unlikely to be explained as an experimental artifact and that as a consequence, the traditional dispute over moral internalism and amoralist skepticism may need a major overhaul. The results of three studies testing the factivity effect provide support for this thesis. Implications of these results for the traditional debate over moral internalism are discussed.     

What do Secular-believer Women in Israel Believe in?

Secular-believers, who constitute about 25% of Israeli Jews, are self-identified secular people who believe in some kind of divinity. Based on in-depth interviews with secular-believer women, this study aims to reveal their theological assumptions and claims. It examines metaphors and images participants used to relate to the divine as well as the theological categories they emphasized. The study uncovers the pluralistic nature of secular-believers’ beliefs and the common tendency to address faith-related content in a positive light.     

Relationship between religious belief and happiness in Oman: a statistical analysis

This paper explores the relationship between religiosity and happiness among the multicultural people in Oman. A sample of 335 respondents from all walks of life in Oman was analysed using the mean happiness value and their religiousness, religion, age, education level and nationality. The findings were verified using regression and correlation analysis. It was observed that regardless of the religious belief, the level of happiness among people increases with the increasing level of religiousness. The findings could be useful not only to the general public, but also to psychologist and mental health professionals. People with depression, suicidal tendencies, low self-esteem and so on may possibly be treated with religious practices and activities. If such techniques show effectiveness, they may help to bring improvements in mental health and well-being treatments. One unique aspect of this study is that the sample consisted of people from various nationalities, religions and cultural backgrounds living in Oman.     

SOBIG: A Symposium on Belief in God

The following is a fictional account of a symposium on the age-old topic of belief in God. Organized by faculty members at a religion-based academy called the “Immutable Creeds University” (ICU), the goal of the Symposium was to generate candid discussion on two major questions of interest to both traditional theology and the contemporary cognitive sciences: (1) Why do people believe in God? and (2) Is that belief justified? Responses to these questions were posed and discussed by representatives of: (a) Pre-scientific creedal Christianity, (b) Scientifically informed Christian theology, and (c) Comprehensive naturalism. These three points of view also represent the succession of stages experienced by the author in his personal (and occasionally turbulent) worldview journey. For this reason, some readers may wish to read the author's closing remarks first.     

初中生学业错误的实然观与应然观关系研究

运用《初中生学业错误实然观问卷》和《初中生学业错误应然观问卷》调查了453名初中生的学业错误观,结果表明：（1）初中生学业错误的实然观与应然观均表现出显著的年级特征和性别差异;（2）初中生学业错误的应然观对实然观具有显著正向预测效用。     

Do people automatically track others’ beliefs? Evidence from a continuous measure

Recent findings suggest that tracking others’ beliefs is not always effortful and slow, but may rely on a fast and implicit system. An untested prediction of the automatic belief tracking account is that own and others’ beliefs should be activated in parallel. We tested this prediction measuring continuous movement trajectories in a task that required deciding between two possible object locations. We independently manipulated whether participants’ belief about the object location was true or false and whether an onlooker’s belief about the object location was true or false. Manipulating whether or not the agent’s belief was ever task relevant allowed us to compare performance in an explicit and implicit version of the same task. Movement parameters revealed an influence of the onlooker’s irrelevant belief in the implicit version of the task. This provides evidence for parallel activation of own and others’ beliefs.     

‘Who am I?’

The dreams and existential questions of those, who came into being in order to replace a dead person, pivot around a central cry: ‘Who am I?’ If conceived, born or designated as a replacement child, such an individual may suffer—even as an adult—from a rarely recognized unconscious confusion of identity, compounded by grief and survivors’ guilt. From before the child is born, the archetypal forces of death and life are joined in a fateful constellation; the soul of the replacement child bears the shadow of death from the very beginning of life. Hope for the replacement child lies in an emergence of true self as soul recreates original life. Analysis can help the replacement child experience a ‘rebirth into true life’, not as ‘the one who returned’, but as a psychologically newborn individual; the path of individuation countering the replacement child‘s identification with the dead. Jungian analysis offers unique concepts for understanding and healing the replacement child; C.G. Jung himself was born after two stillborn babies and an infant that lived only five days.     

Post hoc versus predictive accounts of children’s theory of mind: A reply to Ruffman

Ruffman (2014) argues for a minimalist account of infants’ performance on theory of mind tasks. This commentary argues that because Ruffman’s minimalist account is post hoc, it neither generates testable predictions about how infants will respond in new situations, nor does it offer a coherent explanation for existing false-belief findings. An alternative, mentalist account is presented. This account integrates infancy findings with prior theory of mind literature and generates novel predictions about children’s false belief performance.     

父母情感温暖对青少年感恩的影响:责任心与公正世界信念的中介作用

以748名高中生为被试,采用问卷法考察父母情感温暖、责任心以及公正世界信念对青少年感恩的影响机制。结果显示：（1）高中生的父母情感温暖可显著正向预测其感恩;（2）在控制了性别、年龄以及年级后,父母情感温暖可分别通过责任心和公正世界信念间接地影响青少年的感恩。这表明责任心和公正世界信念是父母情感温暖影响青少年感恩的重要中介变量。