The occurrence of these two kinds of stories in the narrative tradition sets out two modes of response to crises : Yahweh moving from his position of strength to save the situation by supernatural action and human beings moving from their position of weakness to save the situation as best they can with various acts of deception.

Human beings, like other organisms, are the products of evolution. Like other organisms, we exhibit traits that are the product of natural selection. Our psychological capacities are evolved traits as much as are our gait and posture. This much few would dispute. Evolutionary psychology goes further than this, claiming that our psychological traits -- including a wide variety of traits, from mate preference and jealousy to language and reason -- can be understood as specific adaptations to ancestral Pleistocene conditions. In (...) Evolutionary Psychology as Maladapted Psychology, Robert Richardson takes a critical look at evolutionary psychology by subjecting its ambitious and controversial claims to the same sorts of methodological and evidential constraints that are broadly accepted within evolutionary biology. The claims of evolutionary psychology may pass muster as psychology; but what are their evolutionary credentials? Richardson considers three ways adaptive hypotheses can be evaluated, using examples from the biological literature to illustrate what sorts of evidence and methodology would be necessary to establish specific evolutionary and adaptive explanations of human psychological traits. He shows that existing explanations within evolutionary psychology fall woefully short of accepted biological standards. The theories offered by evolutionary psychologists may identify traits that are, or were, beneficial to humans. But gauged by biological standards, there is inadequate evidence: evolutionary psychologists are largely silent on the evolutionary evidence relevant to assessing their claims, including such matters as variation in ancestral populations, heritability, and the advantage offered to our ancestors. As evolutionary claims they are unsubstantiated. Evolutionary psychology, Richardson concludes, may offer a program of research, but it lacks the kind of evidence that is generally expected within evolutionary biology. It is speculation rather than sound science -- and we should treat its claims with skepticism. (shrink)

It is here argued that functionalist constraints on psychology do not preclude the applicability of classic forms of reduction and, therefore, do not support claims to a principled, or de jure, autonomy of psychology. In Part I, after isolating one minimal restriction any functionalist theory must impose on its categories, it is shown that any functionalism imposing an additional constraint of de facto autonomy must also be committed to a pure functionalist--that is, a computationalist--model for psychology. Using an extended parallel (...) to the reduction of Mendelian to molecular genetics, it is shown in Parts II and III that, contrary to the claims of Hilary Putnam and Jerry Fodor, there is no inconsistency between computational models and classical reductionism: neither plurality of physical realization nor plurality of function are inconsistent with reductionism as defended by Ernest Nagel. Employing the results of Part I, the conclusions of Parts II and III are generalized in Part IV to cover any version of functionalism whatsoever; thus, functionalism and reductionism are shown to be consistent. It is urged in conclusion that although a de facto form of autonomy is defensible, there are sound methodological grounds for unconditionally rejecting any principled version of the autonomy of psychology. (shrink)

In this wide-ranging philosophical work, Koons takes on two powerful dogmas--anti-realism and materialism.

Classically, gratitude is a tri-polar construal, logically ordering a benefactor, a benefice, and a beneficiary in a favour-giving-receiving situation. Grammatically, the poles are distinguished and bound together by the prepositions ”to’ and ”for’; so I call this classic concept ”to-for’ gratitude. Classic religious gratitude follows this schema, with God as the benefactor. Such gratitude, when felt, is a religious experience, and a reliable readiness or ”habit’ of such construal is a religious virtue. However, atheists have sometimes felt an urge or (...) need for an analogous experience and virtue of gratitude, and theists sometimes feel intellectual discomfort with classical theistic gratitude on consideration of the misfortunes that characterize our life along with its blessings. In response, another conception of religious gratitude has been attempted, a construal that lacks the to-for structure. This paper probes the significance of the benefactor for gratitude, both secular and religious, and, with Søren Kierkegaard’s help, some features of the theology of classical religious gratitude that dissolve the problem of misfortunes. (shrink)

Multiple realization was once taken to be a challenge to reductionist visions, especially within cognitive science, and a foundation of the “antireductionist consensus.” More recently, multiple realization has come to be challenged on naturalistic grounds, as well as on more “metaphysical” grounds. Within cognitive science, one focal issue concerns the role of neural plasticity for addressing these issues. If reorganization maintains the same cognitive functions, that supports claims for multiple realization. I take up the reorganization involved in language dysfunctions to (...) deal with questions concerned with multiple realization and neural plasticity. Beginning with Broca’s case for localization and the nineteenth century discussion of “reorganization,” and returning to more recent evidence for neural plasticity, I argue that, in the end, there is substantial support for multiple realization in cognitive systems; I further argue that this is wholly consistent with a recognition of methodological pluralism in cognitive science. (shrink)

There is often substantial disparity between philosophical ideals and scientific practice. Philosophical reductionism is motivated by a drive for ontological austerity. The vehicle is conceptual parsimony: the fewer our conceptual primitives, the less are our ontological commitments. A general moral to be drawn from my “Functionalism and Reductionism” is that scientific reduction does not, and should not be expected to, facilitate conceptual economy; yet reduction it still is, and in the classical mold. Those who press for the irreducibility of a (...) functional psychology have been seduced by an inadequate account of scientific reduction. Patricia Kitcher is unhappy with my argument because it fails to live up to her philosophical ideals. “The claim that psychology is irreducible to neurophysiology,” she suggests, “rests to a large extent on the fact that, even in principle, neurophysiology is not capable of carrying out the explanatory work of a functional psychology”. (shrink)

This paper clarifies the vice of pride by distinguishing it from emotions that are symptomatic of it and from virtuous dispositions that go by the same name, by identifying the disposition (humility) that is its virtue-counterpart, and by distinguishing its kinds. The analysis is aided by the conception of emotions as concern-based construals and the idea that pride can be a dispositional concern of a particular type or family of types.

We offer a systematic examination of propensity interpretations of fitness, which emphasizes the role that fitness plays in evolutionary theory and takes seriously the probabilistic character of evolutionary change. We distinguish questions of the probabilistic character of fitness from the particular interpretations of probability which could be incorporated. The roles of selection and drift in evolutionary models support the view that fitness must be understood within a probabilistic framework, and the specific character of organism/environment interactions supports the conclusion that fitness (...) must be understood as a propensity rather than as a limiting frequency. (shrink)

The mutual influence of science and values in biology is exhibited in several cases from the biological literature. It is argued in a number of cases, from R. A. Fisher's argument for the optimality of a 50:50 sex ratio to A. Jensen's defense of a genetic basis for intelligence, and including work on the evolution of sexual dimorphism and muted aggression, that the credence accorded the views is disproportionate with their theoretical and empirical warrant. It is, furthermore, suggested that the (...) proper explanation for the attraction and persistence of such views lies in their conformity with ideological norms. There is thus an important, if circumscribed, role for ideological critique in the evaluation of scientific theories; in particular, it lies in the explanation of the acceptance and persistence of scientific views, given independent grounds for questioning their justifiability. (shrink)

In this tribute to the work of Robert Solomon, I address a topic that occupied him frequently in the last 20 years of his life, and about which he wrote a book and several articles: the relation(s) between the emotions and justice as a personal virtue. I hope to clarify Solomon’s views using three distinctions that seem implicit in his writings, among (1) justice as general virtue and justice as a particular virtue, (2) objective justice and justice as a (...) virtue, and (3) an emotion and a passion. Using these three distinctions and a fourfold schema of emotional objects that seems implied by the foregoing discussion, I argue that an account of emotions like Solomon’s, which construes emotions as in crucial ways like judgments, contains resources for grasping in some detail how particular emotions are related to the virtue of justice. Among these emotions, I pay special attention to compassion. (shrink)

Three kinds of emotional consciousness are distinguished in this article: feeling awareness, intellectual awareness, and bare awareness. All are important to three moral properties that emotions may have: epistemic, practical, and relational. The bulk of this article is devoted to the third dimension of moral value, that emotions are constitutive of personal relationships such as friendship, enmity, good and bad parenthood, and collegiality. The conception of emotions as concern-based construals (Roberts, 2003) is put to work to explain how felt and (...) intellectually conscious emotions are constitutive of the qualities of such relationships. The relational value of emotions interacts with their epistemic and practical values. (shrink)

This paper is an initial effort preparatory for a more thorough “theology of joys.” I distinguish joys from other kinds of pleasure and argue that joy can be seen as the form of all the so-called positive emotions. So joy is properly treated in the plural: joys come in a variety of kinds. I distinguish canonical from non-canonical joys. The worthiness of joys is primarily a function of their objects—what the joys are about. I look at a few examples of (...) joys that appear in the New Testament and sketch the relation of joys to happiness. (shrink)

_ Source: _Page Count 23 Emotions are pivotal in the manifestation and functioning of character traits. Traits such as virtues and vices involve emotions in diverse but connected ways. Some virtues are exemplified, in important part, by feeling emotions. Others are exemplified in managing, bypassing, or even eliminating emotions. And one virtue at least is exemplified in _not_-feeling a certain range of emotions. Emotions are a kind of perceptual state, namely _construal_, involving concern or caring about something, in which the (...) elements of a situation are organized and understood in terms of their significance or import. Emotional understanding can be morally right or wrong. As such construals, emotions can be morally excellent or perverse. Emotions thus have a logic or grammar that is crucial to their entering into, or being set upon by, or simply not occurring because of, virtues. The virtuous person is attuned, implicitly or reflectively, to this grammar, and that attunement constitutes one of the major dimensions of practical wisdom. An associationist psychology attempts to reduce the conceptual and intentional richness of emotions to mere associations or correlations of pleasant or unpleasant “affect” with various things. Such a psychology is fundamentally unfit to represent practical wisdom, and thus the moral life. We sketch an account of the generation and degeneration of character traits using the above conceptual framework and contrasting it with an associationist framework. (shrink)

Developmental biology has resurfaced in recent years, often without a clearly central role for the organism. The organism is pulled in divergent directions: on the one hand, there is an important body of work that emphasizes the role of the gene in development, as executing and controlling embryological change; on the other hand, there are more theoretical approaches under which the organism disappears as little more than an instance for testing biological generalizations. I press here for the ineliminability of the (...) organism in developmental biology on explanatory grounds. I examine classical work concerned with growth and development, particularly in Drosophila and C. elegans. Some of this work is suggestive of modular development, and accordingly suggests a level below that of the organism as being explanatory. These are not the only type of case. There are other equally well-established results, which indicate greater integration in the developing organism. Though with a modular organization the organism can be thought of as made up of its constituent traits, and though the explanations of these traits may lie in terms of cells or genes, even with modular development the explanations of "genetic" differences require an appeal to the organism. With non-modular organization the organism has an even more central role. This does not mean that these genetic or cellular contributions are unreal in any way, or that development requires some sort of vitalistic contribution; but the genetic contributions make sense only as constituents of the organism, embedded in a larger organic context. (shrink)

The term “environmental justice” carries with it a sort of ambiguity. On the one hand, it refers to a movement of social activism in which those involved fight and argue for fairer, more equitable distribution of environmental goods and equal treatment of environmental duties. This movement is related to, and ideally informed by, the second use of the term, which refers to the academic discipline associated with legal regulations and theories of justice and ethics with regard to sustainability, the environment, (...) and ecology. It is this latter, more academic—though vast and interdisciplinary—use of the term that is the subject of this essay. However, activists who pay careful attention to the arguments offered with regard to the political, legal, social, and philosophical treatments of these issues are potentially in a stronger position with regard to their own social movement. In that way, the two uses of the term may progress hand in hand. More broadly, however, the foundational claim about which both grassroots activists and legal, ethical, and policy advocates can agree is that environmental burdens—climate change, pollution, and their associated health risks—are borne disproportionately by the poorest and most vulnerable populations, and tend to have the greatest impact on racial and ethnic minorities, no matter where they are in the world. This is what makes the empirical questions about the environment a normative question about justice. (shrink)

Genetic regulatory networks are complex, involving tens or hundreds of genes and scores of proteins with varying dependencies and organizations. This invites the application of artificial techniques in coming to understand natural complexity. I describe two attempts to deploy artificial models in understanding natural complexity. The first abstracts from empirically established patterns, favoring random architectures and very general constraints, in an attempt to model developmental phenomena. The second incorporates detailed information concerning the genetic structure, organization, and dependencies in actual systems (...) in an attempt to explain developmental differences. The results offered by these models, pitched at these different levels of abstraction, are different. The more detailed models are more continuous with classical developmental approaches. (shrink)

The classic charge against Freudian theory is that the therapeutic success of psychoanalysis can be explained without appeal to the mechanisms of repression and insight. Whatever therapeutic success psychoanalysis might enjoy would then provide no support for the diagnostic claim that psychological disorders are due to repressed desires or for the therapeutic claim that the gains in psychoanalysis are due to insight into repressed causes. Adolf Grünbaum has repeated the charge in The Foundations of Psychoanalysis (1984), arguing that Freud's response (...) to it in what he calls the "Tally Argument" is woefully inadequate. Grünbaum claims that Freud's defense depends on the view that only psychoanalytic techniques can yield therapeutic effects, and therefore that the transience of some psychoanalytic "cures", the existence of alternative treatment modalities, and the frequency of spontaneous remission undermine Freud's defense of psychoanalysis. I argue that, whatever the merits of psychoanalysis, Freud is not logically committed to any view as extreme as that attributed to him by Grünbaum; and, furthermore, Grünbaum's rendering of Freud is historically inaccurate. (shrink)

Bounded rationality is a fundamental feature of cognition. We make choices between alternatives in light of our goals, relying on incomplete information and limited resources. As a consequence, PROBLEM SOLVING cannot be exhaustive: we cannot explore all the possibilities which confront us, and search must be constrained in ways that facilitate search efficiency even at the expense of search effectiveness. If we think of problem solving as a search through the space of possibilities as it was conceptualized by Allen Newell (...) and Herbert A. Simon, limitations on search entail that for all but the simplest problems we can investigate at most a small proportion of the possibilities. Moreover, our evaluation of these possibilities will be uncertain and incomplete. We must rely on heuristic methods for pruning the tree of possibilities and for evaluating the possibilities we consider. In medical diagnosis, for example, the problem is one of inferring what disease is present from a given set of symptoms, when no one symptom is invariably present with a given disease, and the same symptom can have various causes. Moreover, patients can be suffering from more than one disease, a fact which compounds the difficulties of accurate diagnosis. Given that symptoms cannot generally be assumed to be independent and are noisy indicators of the underlying disease, the size of the search space turns out to be large, and inference concerning underlying diseases is inevitably uncertain. One solution is to limit the range of the search, eliminating some candidates as implausible; that is, we may adopt assumptions limiting the range of diseases considered to a narrow range of those antecedently likely. Good diagnosticians evidently narrow the range to no more than a handful of candidates. Search must be limited in order to be efficient. (shrink)

Abstract: In Chapter 4 of his "Self-Deception Unmasked" (SDU), Al Mele considers several (attempted) empirical demonstrations of self-deception. These empirical demonstrations work under the conception of what Mele refers to as the 'dual-belief requirement', in which an agent simultaneously holds a belief p and a belief ~p. Toward the end of this chapter, Mele considers the argument of one biologist and anthropologist, Robert Trivers, who describes what he takes to be an evolutionary explanation for coming to form false beliefs. (...) Mele argues briefly that Trivers's account is no more explanatory than a similar one that does not include the dual-belief requirement. I present a case describing Trivers' analysis, show how Mele might reply to it. After briefly explaining Mele's sufficient conditions for entering self-deception from Chapter 3 of SDU, I'll consider what it means to hold the dual-belief. I'll then consider what I take to be a class of cases of self-deception which rely on genetic determinism, which I take to satisfy the dual-belief condition. (shrink)

Most readings of Kierkegaard’s Fear and Trembling take its account of the Abraham and Isaac story to imply fairly obviously that duty towards God is absolutely distinct from, and therefore capable of superseding, duty towards neighbor or son. This paper will argue, however, that the Akedah, or ‘binding’ of Isaac, as Kierkegaard’s pseudonym, Johannes de Silentio, depicts it, binds Abraham to Isaac in a revitalized neighbor relation that is not at all subordinate, in any simple way, to Abraham’s God-relation. The (...) two relations are defined by an intimate mutual tension, a dynamic of passionate inwardness that responds to the immediate demands of the neighbor as fully as the ethics that Levinas notoriously accuses Kierkegaard of having ignored. It is also the dynamic of time consciousness, which for Levinas is fundamentally ethical. I show that Kierkegaardian faith can be viewed as the dynamic of time-consciousness transformed by passionate inwardness into one’s God-relation—that is, converted into a certain religious mode of life. The ethics corresponding to this—an ethics of neighbor love superseding the ‘social morality’ that Silentio, following Hegel, calls the ‘ethical’—would then be the same dynamic of time-consciousness transformed by passionate inwardness into one’s neighbor-relation. The key to the argument is seeing the need to substitute for the spatial dichotomy ‘interior/exterior,’ which results in so much trouble when comparing Levinas and Kierkegaard, the temporal contraries ‘giving up’ and ‘getting back.’. (shrink)

Twenty-five years ago, field theory was among the most contested issues in argumentation studies. Today, the situation is very different. In fact, field theory has almost disappeared from disciplinary debates, a development which might suggest that the concept is not a useful aspect of argumentation theory. In contrast, I argue that while field studies are rarely useful, field theory provides an essential underpinning to any close analysis of an argumentative controversy. I then argue that the conflicting approaches to argument fields (...) were in fact not inconsistent, but instead reflected different aspects of field practices. A coherent approach to field theory can be developed by considering the way that all aspects of argumentative practice develop based on the purposes of arguers in an argumentative context. I then extend that position to argue that a justifiable theory of argumentation, which makes claims beyond the descriptive, must have at its core an analysis of the way that purpose constrains argumentation practice. In this view, the ultimate justification of principles found in a prescriptive or evaluative theory of argument must be in the way those principles fulfill practical problem-solving purposes related to the epistemic function of argument. (shrink)

Game theory is a branch of economics that uses powerful mathematical models to predict what agents ought to do when interacting with other agents strategically. Bounded rationality is a sub-field of game theory that sets out to explain why, in some interesting cases, people don't act according their utility maximizing strategies, as described by game theory. Interactive Epistemology is formal tool used by Game Theorists and computer scientists to model interactive cases of knowledge. This interesting and useful tool has been (...) previously ignored by philosophers. I'd like to introduce philosophers to interactive epistemology. After doing so, I'll go on to describe the way I've used this powerful formal tool in my own research, by giving some arguments about Bounded Epistemology, which is an analogue of Bounded Rationality, and, if I'm right, is explainable according to many, but not all, of the same models. Doing so, however, requires first setting out and explaining many of these concepts more fully. (shrink)

In De Anima Book III, Aristotle subscribed to a theory of formal identity between the human mind and the extra-mental objects of our understanding. This has been one of the most controversial featu...

In his celebrated work, A Theory of Justice (1971), John Rawls argues that, from behind the veil of ignorance, parties in the original position will employ the maximin decision rule to reason to his two principles of justice. In this journal, Olatunji Oyeshile offers a brief and concise outline of some of the historical criticisms of that argument. Oyeshile offers two important criticisms of Rawls' argument. Both, however, are somewhat misplaced, as I shall show. First, he claims that decision theory (...) offers parties in the original position other decision procedures. In fact, none of the alternatives are suitable, given the situation. And second, parties in the original position would first guarantee some minimum of libertarian goods, and then seek additional profits. This objection demonstrates a misunderstanding of the place of the maximin decision rule, as I shall show. -/- I believe that both criticisms stem from a close and careful reading of Buchanan's essay on Rawls. Unfortunately, Buchanan himself seemed to have misunderstood Rawls' original arguments. I rely on problems in Buchanan's original work to defend Rawls' theory against Oyeshile's criticisms. (shrink)

For the past half century, there has been a large controversy within academic business ethics, in legal scholarship, and in the larger public about the role that corporations should have in addressing social injustices. Do corporations have a moral obligation to conduct business in a way that reduces poverty, racial inequality, other unjust economic and social inequalities, and unjust threats to the environment? Or should for-profit corporations focus on making money and leave solutions of these social problems to governments, nonprofit (...) organizations, and private individuals? -/- There are related but distinct controversies about corporations’ moral duties of transactional and relational justice. One important question is whether financial agreements or employment contracts can be wrongfully exploitative despite being fully consensual and beneficial to all parties. This question is distinct from the question whether corporations have a duty to promote distributive justice. Transactional unfairness is arguably possible in society with a just economic system, and fair transactions are presumably possible in a society with an unjust distribution. There are also important questions about the extent of firms’ moral obligation to avoid pollution, to refrain from discrimination, to treat employees fairly, and to respect the democratic process. These moral obligations may require more than obeying the relevant law. (shrink)

Mark Crooks has given a helpful discussion of Daniel Dennett's "philosophical abolition of mind," adding to the list of reasons why many philosophers jokingly say Dennett should have titled his 1991 book "Consciousness Explained Away". As Crooks argues, Dennett really is committed 'to our phenomenal experience, beliefs, desires, etc. as all being illusory in the strongest possible sense. Yet, when it comes to free will, Dennett fights hard to maintain that free will is something more than an illusion, that it (...) is a capacity our neurophysiological machinery has. Dennett's new book-like his writings on mind and consciousness-is short on argument and long on rhetoric and cute stories. And herein lies Dennett's greatest strength, to seemingly make palatable ideas that many people think stand no chance. This, however, is also his greatest weakness in that ultimately the rhetoric fails to carry the day under closer scrutiny. 2012 APA, all rights reserved). (shrink)

What is the relation between the perfection that Christians have in Christ, by dint of his substitutionary Atonement for sinners, and the virtues to which we are called as believers? How does the Atonement affect the moral life of Christians and how are we to understand our virtues in the light of what God has done for us in Christ? This paper identifies three interactions between the Atonement and our virtues: the generative aspect, the dual attitude aspect, and the pervasion (...) of Atonement aspect. Each of these aspects suggests a proposal for how moral and spiritual nurture should be pursued in the church. (shrink)

Optimization models treat natural selection as a process tending to produce maximal adaptedness to the environment, measured on some "criterion scale" defining the optimal phenotype. These models are descriptively adequate if they describe the outcomes of evolutionary processes. They are dynamically adequate if the variables which describe the outcomes also are responsible for those evolutionary outcomes. Optimality models can be descriptively adequate, but dynamically unrealistic. Relying on cases from evolutionary ecology, I provide reasons to question the dynamic adequacy of optimality (...) models, and offer reasons for distinguishing, at least at a theoretical level, between satisficing and optimizing. (shrink)

Reductionist research programmes in psychology, and elsewhere, are typified by a number of research strategies and methodological assumptions. The current essay isolates and examines some typical reductionist assumptions as they have been embodied in psychological research. Through a brief examination of the use of lesion studies coupled with functional deficit analyses, it is argued that localizationist approaches to the study of brain function incorporate at least four interlocking hypotheses. Two of the hypotheses are examined in detail. It is urged that (...) neither is warranted, and there is reason to think each is suspect. (shrink)