Awareness growth and dispositional attitudes

Synthese - Richard Bradley and others endorse Reverse Bayesianism as the way to model awareness growth. I raise a problem for Reverse Bayesianism—at least for the general version that Bradley...     

The dispositional account of credence

Philosophical Studies - In this paper I offer an alternative—the ‘dispositional account’—to the standard account of imprecise probabilism. Whereas for the imprecise...     

Does the Chinese construct of guan export to the West?

This study reverses the usual process of assessing universality by examining whether a construct originating in non‐western cultures has functional relevance in the West. The construct of guan or “training” was proposed by Chao (1994) as reflecting important Chinese parenting practices also shared by other Confucian cultures. She proposed that this construct is more relevant to the understanding of outcomes among Asian‐American youth than constructs that have been developed in the West, such as “authoritative” parenting. The association among the behaviours incorporated in this construct and other “universal” parenting styles such as parental warmth has not been previously reported. Nor has there been a previous report of the prevalence and perceived desirability of guan behaviours from Western individuals. Participants in the present study were US (N = 118), Hong Kong (N = 171) and Pakistani (N = 98) nursing students. In all three cultures, guan items had adequate internal consistency (Cronbach's alphas ranging from .69 to .76), associated positively with parental warmth (Pearsons' r ranging from .37 to .52), and were seen as attributes of ideal parents. Mothers in all three cultures were perceived as showing more guan than fathers show. The associations between parental guan and the outcomes of perceived health, relationship harmony and life satisfaction were significant for the Asian participants. Tests of guan's functional relevance in the West had equivocal results with weak associations to positive outcomes in the West compared to Asia. However, the differences between cultures did not reach statistical significance. When the cultures were merged, parental training perceptions predicted a significant proportion of the variance in outcomes. Mothers' guan predicted self‐esteem in their children, whereas fathers' guan predicted life satisfaction. Although guan may have emerged from a Chinese cultural context, it appears to function similarly in many cultural systems, and may represent the Asian face of authoritative parenting.     

The Instability of Vague Terms

Timothy Williamson's response to the question why we cannot know where the sharp boundaries marked by vague terms lie involves the claim that vague terms are unstable. Several theorists would not accept this claim, and it is tempting to think that this gives them a good objection to Williamson. By clarifying the structure of Williamson's response to the title question, I show that this objection is wrong-headed, and reveal a new line of attack.     

Imprecise Probabilities and Unstable Betting Behaviour

Many have argued that a rational agent's attitude towards a proposition may be better represented by a probability range than by a single number. I show that in such cases an agent will have unstable betting behaviour, and so will behave in an unpredictable way. I use this point to argue against a range of responses to the ‘two bets’ argument for sharp probabilities.     

A cross-cultural investigation of cognitions and depressive symptoms in adolescents

Adolescents (N=2,272) from Hong Kong and the United States provided information regarding their depressive symptoms, cognitions (self-efficacy, negative cognitive errors, and hopelessness), and stressful events between 2 surveys 6 months apart. Depressive symptoms and hopelessness were higher, and self-efficacy and negative cognitive errors were lower in Hong Kong than in the United States. Cognitions were associated with concurrent depressive symptoms and predicted depressive symptoms 6 months later in both cultures. The "reverse" model was also supported with more variance predicted by depressive symptoms to later cognitions than from cognitions to depressive symptoms. There was some support for the hypothesis that self-efficacy is less salient in collective compared with individualistic cultures. These findings extend cognitive theories of depression to a non-Western culture.     

Imaginative resistance without conflict

I examine a range of popular solutions to the puzzle of imaginative resistance. According to each solution in this range, imaginative resistance occurs only when we are asked to imagine something that conflicts with what we believe. I show that imaginative resistance can occur without this sort of conflict, and so that every solution in the range under consideration fails. I end by suggesting a new explanation for imaginative resistance??the Import Solution??which succeeds where the other solutions considered fail.     

Chinese Dimensions of Parenting: Broadening Western Predictors and Outcomes

This study examined perceived parental styles and psychosocial adjustment in 97 Hong Kong Chinese late adolescent girls, using culturally sensitive measures of parenting (warmth, restrictive control, and attributes related to the Chinese philosophy of guan or “training”), and of adjustment. Parenting characteristics associated with guan showed coherence, correlated significantly with parental warmth, and predicted well-being. Contrary to the suggestions of other investigators, restrictive control related negatively to self-esteem and well-being. Maternal control and paternal warmth emerged as important parent style variables in relating to adaptation, and exercized their effects on well-being partly through the mediating agency of self-esteem and relationship harmony. This preliminary study provides an empirical investigation of the impact exercized by a culturally specific dimension proposed for Chinese parenting, and highlights the importance of using culturally sensitive measures of adaptation.     

Liberalism and Eugenics

‘Liberal eugenics’ has emerged as the most popular position amongst philosophers writing in the contemporary debate about the ethics of human enhancement. This position has been most clearly articulated by Nicholas Agar, who argues that the ‘new’ liberal eugenics can avoid the repugnant consequences associated with eugenics in the past. Agar suggests that parents should be free to make only those interventions into the genetics of their children that will benefit them no matter what way of life they grow up to endorse. I argue that Agar's attempt to distinguish the new from the old eugenics fails. Once we start to consciously determine the genetics of future persons, we will not be able to avoid controversial assumptions about the relative worth of different life plans. Liberal eugenicists therefore confront the horns of a dilemma. Whichever way they try to resolve it, the consequences of widespread use of technologies of genetic selection are likely to look more like the old eugenics than defenders of the new eugenics have acknowledged.     

Basic‐Know And Super‐Know

Sometimes a proposition is ‘opaque’ to an agent: (s)he doesn't know it, but (s)he does know something about how coming to know it should affect his or her credence function. It is tempting to assume that a rational agent's credence function coheres in a certain way with his or her knowledge of these opaque propositions, and I call this the ‘Opaque Proposition Principle’. The principle is compelling but demonstrably false. I explain this incongruity by showing that the principle is ambiguous: the term ‘know’ as it appears in the principle can be interpreted in two different ways, as either basic‐know or super‐know. I use this distinction to construct a plausible version of the principle, and then to similarly construct plausible versions of the Reflection Principle and the Sure‐Thing Principle.