Art has the capacity to shape and alter our identities. It can influence who and what we are. Those who have had aesthetic experiences know this intimately, and yet the study of art’s impact on the mind struggles to be recognized as a centrally important field within the discipline of psychology. The main thesis of Art and Identity is that aesthetic experience represents a prototype for meaningful experience, warranting intense philosophical and psychological investigation. Currently psychology remains too closed-off from the (...) rich reflection of philosophical aesthetics, while philosophy continues to be sceptical of the psychological reduction of art to its potential for Subjective experience. At the same time, philosophical aesthetics cannot escape making certain assumptions about the psyche and benefits from entering into a dialogue with psychology. Art and Identity brings together philosophical and psychological perspectives on aesthetics in order to explore how art creates minds. (shrink)

The present article is an elaborated and upgraded version of the Early Career Award talk that I delivered at the IAPR 2019 conference in Gdańsk, Poland. In line with the conference’s thematic focus on new trends and neglected themes in psychology of religion, I argue that psychology of religion should strive for firmer integration with evolutionary theory and its associated methodological toolkit. Employing evolutionary theory enables to systematize findings from individual psychological studies within a broader framework that could resolve lingering (...) empirical contradictions by providing an ultimate rationale for which results should be expected. The benefits of evolutionary analysis are illustrated through the study of collective rituals and, specifically, their purported function in stabilizing risky collective action. By comparing the socio-ecological pressures faced by chimpanzees, contemporary hunter-gatherers, and early Homo, I outline the selective pressures that may have led to the evolution of collective rituals in the hominin lineage, and, based on these selective pressures, I make predictions regarding the different functions and their underlying mechanisms that collective rituals should possess. While examining these functions, I echo the Early Career Award and focus mostly on my past work and the work of my collaborators, showing that collective rituals may stabilize risky collective action by increasing social bonding, affording to assort cooperative individuals, and providing a platform for reliable communication of commitment to group norms. The article closes with a discussion of the role that belief in superhuman agents plays in stabilizing and enhancing the effects of collective rituals on trust-based cooperation. (shrink)

In “What are Humans Doing in the Loop?” Salloch and Eriksen (2024) argue for a collaborative decision-making approach to using machine learning-based AI decisional support systems in medicine, rece...

In this paper, I analyze the ‘Da ti’ chapter of the Han Feizi 韓非子. This chapter is often read as one of the so-called Daoist Chapters of text. However, a deeper study of this chapter allows us to see that, while Daoist terminology is employed, it is done so in a way that is certainly not reminiscent of either the Zhuangzi 莊子 or the Laozi 老子. Neither, though, does it have quite the flavor of other chapters in the Han Feizi (...) where scholars have often read Han Fei s advocating a system of government based on laws promulgated by the ruler, the content of which is left solely to the ruler’s discretion. Throughout this paper, I hope to demonstrate that a reading of the ‘Da ti’ chapter allows us to understand that Han Fei is not simply advocating a system of government based on laws promulgated by the ruler, the content of which is left solely to the ruler’s discretion. This chapter can help us begin to understand that Han Fei has a much more nuanced system and that he advocates law that accords with the overarching pattern of the universe. In doing this, I will show that the idea of fa 法 (standard, law) that we see utilized by Han Fei, both in these chapters do not fall neatly into Western conceptions of law, and thus previous scholars who have worked based on these conceptions have missed important aspects of Han Fei’s thought. I also attempt to demonstrate that this interpretation of law is consistent with the way that it is used in the rest of the Han Feizi. (shrink)

This study examined whether the stability of highly relevant animate and inanimate information predicted encoding. Participants viewed audiovisual media and completed a change detection task of screenshots taken from the viewing session. The screenshots were either left as originally viewed or a factor was altered. The factors were all motivationally and story relevant. Half were part of an animal and half were part of other environmental information. This was crossed with whether the information was stable or fleeting in the scene. (...) Changes to animals were more recognized than inanimate information. Changes to fleeting inanimate information were better recognized than changes to stable inanimate information. These findings indicate potential for relevant change in environmental threat and opportunity is adaptively significant and likely to increase attention and encoding across animate and inanimate categories of information. (shrink)

When the Supreme Court in 2003 struck down a Texas law prohibiting homosexual sodomy, it cited the right to privacy based on the guarantee of "substantive due process" embodied by the Constitution. But did the court act undemocratically by overriding the rights of the majority of voters in Texas? Scholars often point to such cases as exposing a fundamental tension between the democratic principle of majority rule and the liberal concern to protect individual rights. Democratic Rights challenges this view by (...) showing that, in fact, democracy demands many of these rights. Corey Brettschneider argues that ideal democracy is comprised of three core values--political autonomy, equality of interests, and reciprocity--with both procedural and substantive implications. These values entitle citizens not only to procedural rights of participation but also to substantive rights that a "pure procedural" democracy might not protect. What are often seen as distinctly liberal substantive rights to privacy, property, and welfare can, then, be understood within what Brettschneider terms a "value theory of democracy." Drawing on the work of John Rawls and deliberative democrats such as Jürgen Habermas, he demonstrates that such rights are essential components of--rather than constraints on--an ideal democracy. Thus, while defenders of the democratic ideal rightly seek the power of all to participate, they should also demand the rights that are the substance of self-government. (shrink)

Rapid advancements in artificial intelligence and machine learning (AI/ML) in healthcare raise pressing questions about how much users should trust AI/ML systems, particularly for high stakes clinical decision-making. Ensuring that user trust is properly calibrated to a tool’s computational capacities and limitations has both practical and ethical implications, given that overtrust or undertrust can influence over-reliance or under-reliance on algorithmic tools, with significant implications for patient safety and health outcomes. It is, thus, important to better understand how variability in trust (...) criteria across stakeholders, settings, tools and use cases may influence approaches to using AI/ML tools in real settings. As part of a 5-year, multi-institutional Agency for Health Care Research and Quality-funded study, we identify trust criteria for a survival prediction algorithm intended to support clinical decision-making for left ventricular assist device therapy, using semistructured interviews (n=40) with patients and physicians, analysed via thematic analysis. Findings suggest that physicians and patients share similar empirical considerations for trust, which were primarilyepistemicin nature, focused on accuracy and validity of AI/ML estimates. Trust evaluations considered the nature, integrity and relevance of training data rather than the computational nature of algorithms themselves, suggesting a need to distinguish ‘source’ from ‘functional’ explainability. To a lesser extent, trust criteria were also relational (endorsement from others) and sometimes based on personal beliefs and experience. We discuss implications for promoting appropriate and responsible trust calibration for clinical decision-making use AI/ML. (shrink)

The application of machine learning in health care holds great promise for improving care. Indeed, our own team is collaborating with experts in machine learning and statistical modeling to bu...

This essay examines whether an invocation of an epistemological privilege on the part of supposed moral experts prevents potential students from being able to evaluate among potential candidates for the role of plausible moral teacher. Throughout, it works to demonstrate that it is possible for even the untutored student to distinguish between a fanatic and a moral expert. In particular, this essay focuses on the version of virtue ethics espoused by the early Chinese philosopher Xunzi. It argues that by reflecting (...) on the attributes of fanatics, as well as on Xunzi's ideas and arguments about students and teachers, it is possible to arrive at a general set of principles that provide beginners with the tools necessary to distinguish dangerous fanatics from plausible moral teachers, even given the fact that both claim for themselves an epistemological privilege. (shrink)

We model the forgetting of propositional variables in a modal logical context where agents become ignorant and are aware of each others’ or their own resulting ignorance. The resulting logic is sound and complete. It can be compared to variable-forgetting as abstraction from information, wherein agents become unaware of certain variables: by employing elementary results for bisimulation, it follows that beliefs not involving the forgotten atom(s) remain true.

Subverting the boundaries between philosophy and literature, this book addresses such topics as aesthetics, criticism, epistemology, and ethics and social theory.

In their article “Moral Hazards in Pediatrics” (2016), Brunnquell and Michaelson remind us that the child's perspective is of utmost importance when making health care decisions and express concern...

In their article “Moral Hazards in Pediatrics” (2016), Brunnquell and Michaelson remind us that the child's perspective is of utmost importance when making health care decisions and express concern...

In this paper, the problem of purifying an assumption-based theory KB, i.e., identifying the right extension of KB using knowledge-gathering actions (tests), is addressed. Assumptions are just normal defaults without prerequisite. Each assumption represents all the information conveyed by an agent, and every agent is associated with a (possibly empty) set of tests. Through the execution of tests, the epistemic status of assumptions can change from "plausible" to "certainly true", "certainly false" or "irrelevant", and the KB must be revised so (...) as to incorporate such a change. Because removing all the extensions of an assumption-based theory except one enables both identifying a larger set of plausible pieces of information and renders inference computationally easier, we are specifically interested in finding out sets of tests allowing to purify a KB (whatever their outcomes). We address this problem especially from the point of view of computational complexity. (shrink)

Sir Ernst Gombrich and the Barber from Tuscany In the spirit of Sir Ernst Gombrich, this essay uses an anecdote—a chat between Gombrich and a barber from Tuscany—to illustrate a deeper point, namely, how cultural memory, tradition, and a canon give rise to an implied language of culture and cultural value. Gombrich staunchly defended tradition against relativism. By relativism, he meant something like "radical subjectivism." To his mind, subjectivism (in the cultural and social sense of the term) is not only (...) impossible, since meaning is conferred through culture and society, but it is also dangerous (in the cultural and ethical sense of the term), since it denies the existence of shared values. Against consensus on the one hand and radical subjectivism on the other, Gombrich advocated a middle way: criticism and self-criticism to ensure latitude; the search for "truth" to ensure a limited plurality of interpretations. (shrink)

philosophers have been largely indifferent to questions about their own means of expression. It is as though they had tacitly established a distinc- tion between form and matter, and had also asserted an order of priority between them: the "matter" was what they would deal with-the form of its expression being an accidental feature of the acts of conception and communication. To be sure, there is a method, or at least a dogma, behind this inclination.

This article considers the definition of nature as given by Aristotle in "Physics" II and the commentaries on it by Philoponus and Thomas Aquinas. Through Aristotle's definition and its treatment in two commentaries, we can see how each philosopher defines philosophy as an enterprise and the problems encompassed by it. I conclude that the conception of philosophy, and consequently its problems, is quite distinct in each case and should be considered as such; as a further consequence, the whole notion of (...) "commentaries" should be rethought. (shrink)

The history of Western philosophy is predominantly a history of written texts, but philosophers have lived in that history and looked back at it as if a dependence on such unusual and complex artifacts had nothing to do with the work of philosophy itself. The assumption behind this notion of a literary “museum without walls” is that philosophical meaning is self-generating and transparent—that both the medium and form of philosophical texts as they appear to the reader are accidental causes, with (...) no significant consequences for philosophical meaning itself. (shrink)

Chapter 15 of the Xunzi stands as the most comprehensive account of the early Confucian analysis of warfare. Unlike a range of other early, non-Confucian discussions on warfare, particular strategies and tactics are taken to be of secondary importance. Thus, Xunzi refuses to discuss practical military strategy without framing it within a much broader ethical, social, and political context. On his account, a well-ordered, flourishing state necessarily rests upon a particular set of rituals and social norms in which people can (...) cultivate themselves morally. Such a state has nothing to fear from any enemy, no matter how tactically sophisticated or militarily skilled. -/- To many, such a view seems overly. However, given that Xunzi is anything but Pollyannaish in other parts of the text and is quite pessimistic about human nature in general, it behooves us to dig a bit more deeply into his ideas about military affairs and examine whether they can be understood in a more plausible light. This article provides a reading of Xunzi’s views on military affairs that is internally consistent and corresponds with Xunzi’s broader ethical and political views, while also showing why someone of Xunzi’s obvious intellectual acumen might hold such a view. (shrink)

Despite the promise of new gene editing technologies (GETs) (e.g., CRISPR) in accelerating sustainable agri-food production, the social acceptability of these technologies remains unclear. Prior literature has primarily addressed the regulatory and economic issues impacting GETs ongoing acceptability, while little work has examined socio-cultural impacts despite evolving food policies and product commercialisation demanding input from various actors in the food system. Our systematic review across four databases addresses this gap by synthesising recent research on food system actors’ perspectives to identify (...) the key socio-cultural factors influencing GET acceptability. This review extends prior literature by including views from a more diverse range of actors (e.g., farmers and NGOs) and provides a better understanding of their perceived social benefits and concerns. We find food system actors perceive positive and negative impacts of using GETs in agriculture. These perspectives are often entangled in broader debates regarding sustainability and food systems issues (e.g., social justice). We discuss practical recommendations for policymakers, agri-food industry managers, and scientists to better align gene edited foods (GEFs) with food system actors’ values. GEF policy, development, and commercialisation must reflect social values such as collective wellbeing and transparency to improve actors’ acceptability. More research is required among marginalised food actors such as Indigenous and smallholder farmers. (shrink)

While most discussions of political realism in the West draw their inspiration from thinkers such as Thucydides, Machiavelli, and Hobbes, they were far from the only political theorists developing such an approach. Rather, we see realist approaches to politics not only in a vast array of European thinkers throughout history, but also in in a diverse range of non-European traditions. From Kautilya’s 2nd c. BCE Sanskrit classic to the eponymously named Han Feizi from China, a variety of realist visions were (...) developed alongside arguments detailing structural problems in the more idealist political visions of their rivals. One such thinker, whose ideas have largely been lost to the contemporary world was the Chinese philosopher Shen Dao (c. 350-275 BCE). -/- One of the most philosophical intriguing arguments Shen Dao develops focuses on the sources of political resentment and the necessity of eliminating them as a prerequisite to a strong and stable society and state. This essay develops Shen Dao’s argument that resentment arises not merely when people’s desires are not fulfilled but rather when there was an expectation that they could have been fulfilled and work to demonstrate how he envisions eliminating sources of resentment in the political sphere. In doing so, it engages with much more prevalent Confucian views, demonstrating that Shen Dao presents a trenchant criticism of one of the very bases of Confucian political philosophy and, indeed any political theory that develops itself from moral foundations. -/- This paper closes with an analysis of how Shen Dao’s ideas may be brought into conversation with those of political realists more familiar to a Western audience, with a goal of “pursuing the ideal of working with similarities in differences and differences in similarities.” In particular it raises the question for students of why the worries of resentment were not foregrounded in the West in the way that they were by Chinese realists. This provides students with entry into examining the ways in which different cultures approach very similar topics and allows us to more deeply reflect not only on why certain things were emphasized in a particular tradition but why others were de-emphasized or seemingly ignored. (shrink)

Several tasks in artificial intelligence require the ability to find models about knowledge dynamics. They include belief revision, fusion and belief merging, and abduction. In this paper, we exploit the algebraic framework of mathematical morphology in the context of propositional logic and define operations such as dilation or erosion of a set of formulas. We derive concrete operators, based on a semantic approach, that have an intuitive interpretation and that are formally well behaved, to perform revision, fusion and abduction. Computation (...) and tractability are addressed, and simple examples illustrate the main results. (shrink)