Rude and inappropriate: the role of self-control in following social norms

Following social norms to avoid deviant or socially inappropriate behavior may require self-control. This was tested in two experiments that experimentally manipulated individuals' level of self-control strength. In the first experiment, individuals whose self-control capacity was depleted were more likely to misrepresent how many problems they solved and work after being told to stop while working on a timed test. These same results were found in individuals low in trait self-control. This was especially true when the certainty of getting caught was low. In the second experiment, depleted individuals were ruder to the experimenter than nondepleted participants. The results have implications for understanding how self-control contributes to normative behavior.     

The scientific positivism of Michael Oakeshott

Seventeenth-century philosopher Margaret Cavendish wrote not only several philosophical treatises, but also many fictional works. I argue for taking the latter as serious objects of study for historians of philosophy, and sketch a method for doing so. Cavendish's fiction is full of conflicting viewpoints, and many authors have argued that this demonstrates that she did not intend her literary works to serve serious philosophical purpose. But if we consider philosophers more central to the canon, such as Plato or Kierkegaard, who sometimes used literary forms to do serious philosophy, we see that these arguments are unfounded. Like those philosophers, Cavendish had several philosophical motivations for pursuing value-theoretic issues through the flexible formats of literary genres. This suggests that Cavendish's literary corpus may be fruitful and largely unexplored ground for the history of philosophy.     

Pragmatic,Existentialist and Phenomenological Interpretations of Marxism

In his book, Hermeneutics and Reflection (2013), Friedrich-Wilhelm von Herrmann outlines what he sees as the fundamental differences between Edmund Husserl’s “theoretical” phenomenology and Martin Heidegger’s “a-theoretical” phenomenology, which he frames in terms of the distinction between “reflective observation” and “hermeneutic understanding”. In this paper, I will clarify the sense of these terms in order to elucidate some of the crucial similarities and differences between Husserl and Heidegger. Against von Herrmann’s characterization of the Husserlian project, I argue that we should not consider these differences in terms of “reflection”, since this runs the risk of misconstruing Husserlian phenomenology with the philosophical tradition he was striving against. Taken together, by way of a close reading of von Herrmann, the following discussion will serve as a brief sketch of the early Heidegger’s turn away from Husserlian phenomenology and toward his own hermeneutic phenomenology.     

Conserving self-control strength

Individuals may be motivated to limit their use of self-control resources, especially when they have depleted some of that resource. Expecting to need self-control strength in the future should heighten the motivation to conserve strength. In 4 experiments, it was found that depleted participants who anticipated exerting self-control in the future performed more poorly in an intervening test of self-control than participants who were not depleted, and more poorly than those who did not expect to exert self-control in the future. Conversely, those who conserved strength performed better on tasks that they conserved the strength for as compared with those who did not conserve. The underlying economic or conservation of resource model sheds some light on the operation of self-control strength.     

“TANCRED’S WOUND”:

A recent debate over trauma theory in Holocaust studies has implications for writing by the “generation after.” This article looks at Anne Karpf’s The War After (1996) and the 1998 movie Left Luggage (based on a novel by Carl Friedman), as well as David Grossman’s See Under: Love (1985), as examples of how traumatic knowledge is accessed through literary narratives and the imagination, rather than the historical events. In particular, the trope of “autism” serves to symbolize the difficulty of communicating repressed traumatic memory, while images of containment symbolize the unspeakable contents of the psychic envelope.     

Lay theories of self‐control influence judgments of individuals who have failed at self‐control

Individuals who have failed at self‐control are often the targets of negative social judgments. We suggest that in some circumstances, individual differences in lay theories regarding self‐control may help account for these reactions. Specifically, people may believe that the ability to exert self‐control is either a fixed quantity (entity theory) or a malleable quantity (incremental theory), and these beliefs may influence their social judgments. In the current investigation, we found that whether lay theories of self‐control were measured or manipulated, entity views of self‐control predicted more negative judgments about a target whose self‐control failure was made salient.