BETWEEN BARTH AND WITTGENSTEIN: ON THE AVAILABILITY OF HANS FREI'S LATER THEOLOGY

This paper explores the “cultural‐linguistic” dimensions of Hans Frei's theology. I make the case that several of the pragmatic and sociological concerns usually identified as distinctive marks of Frei's later theology of the 1980s are, in fact, central to his work as far back as the early 1960s. Moreover, I demonstrate that such “cultural‐linguistic” insights present important continuous threads in the development of his theology from early to late. Attending to this dimension illuminates the trajectory of Frei's thinking as consistently Wittgensteinian in sensibility, and deeply indebted to his career‐long conversation with Karl Barth's theology. If successful, this reading should clarify the ways in which Frei's early work is more innovative, and his later work less derivative, than is often recognized.     

Nonresident fathers' social networks: The relationship between social support and father involvement

Literature and research examining nonresident fathers' involvement with their children has focused primarily on the fathers' relationship with their child's mother. Receiving limited attention in the literature has been the inclusion of examining nonresident fathers' social support networks, the function of these social networks—perceived and received social support, and how these social support networks affect nonresident fathers' involvement with their children. Using data from Wave One of the Fragile Families and Child Well‐being Study, this study examined the social support networks nonresident fathers (n = 895) utilized in their involvement with their children. Results of the regression analyses indicate that nonresident fathers' relationship with their child's mother and perceived social support from their social networks contributed positively to their involvement with their children. Policy and practice implications are discussed.     

EPISTEMIC MALEVOLENCE

Abstract: Against the background of a great deal of structural symmetry between intellectual and moral virtue and vice, it is a surprising fact that what is arguably the central or paradigm moral vice—that is, moral malevolence or malevolence proper—has no obvious or well-known counterpart among the intellectual vices. The notion of "epistemic malevolence" makes no appearance on any standard list of intellectual vices; nor is it central to our ordinary ways of thinking about intellectual vice. In this essay, I argue that there is such a thing as epistemic malevolence and offer an account of its basic character and structure. Doing so requires a good deal of attention to malevolence simpliciter . In the final section of the essay, I offer an explanation of our relative unfamiliarity with this trait.     

Sowing wild oats: Valuable experience or a field full of weeds?

In this study, the association was explored between the number of sexual partners individuals had in their lifetimes and martial outcomes. The research objective was to test whether the number of sexual partners was associated with sexual quality, communication, relationship satisfaction, and relationship stability, while controlling for relationship length, education, race, income, age, and religiosity, using the two competing theories of sexual compatibility and sexual restraint. The results, with a sample of 2,654 married individuals, indicated that the number of sexual partners was associated with lower levels of sexual quality, communication, and relationship stability, providing support for the sexual restraint theory. Gender was not significantly associated with the patterns in the model but age cohorts did have different patterns.     

REASONS, CAUSES, AND CONTRASTS

Abstract:   The standard argument for the causal theory of action is "Davidson's Challenge": explain the connection between reasons and actions without appealing to the idea that reasons cause actions. I argue that this is an argument to the best contrastive explanation. After examining the nature of contrastive explanation in detail, I show that the causalist does not yet have the best explanation. The best explanation would appeal further to the motivational strength of reasons. Finally, I show how this undermines the argument for causalism, since noncausalists, too, can meet Davidson's Challenge by appealing to motivational strength to explain the cases at issue.     

The Experience of Magic

Despite its enduring popularity, theatrical magic remains all but ignored by art critics, art historians, and philosophers. This is unfortunate, since magic offers a unique and distinctively intellectual aesthetic experience and raises a host of interesting philosophical questions. Thus, this article initiates a philosophical investigation of the experience of magic. Section I dispels two widespread misconceptions about the nature of magic and discusses the sort of depiction it requires. Section II asks, “What cognitive attitude is involved in the experience of magic?” and criticizes three candidate replies; Section III then argues that Tamar Szabó Gendler's notion of “belief‐discordant alief” holds the key to a correct answer. Finally, Section IV develops an account of the experience of magic and explores some of its consequences. The result is a philosophically rich view of the experience of magic that opens new avenues for inquiry and is relevant to core issues in contemporary aesthetics.