This introduction by guest-editors Barrett Emerick and Scott Wisor to the special issue reflecting on the work of Alison Jaggar includes summaries of the six anonymously peer-reviewed articles and three invited articles.

The capacity to attribute beliefs to others in order to understand action is one of the mainstays of human cognition. Yet it is debatable whether children attribute beliefs in the same way to all agents. In this paper, we present the results of a false-belief task concerning humans and God run with a sample of Maya children aged 4–7, and place them in the context of several psychological theories of cognitive development. Children were found to attribute beliefs in different ways (...) to humans and God. The evidence also speaks to the debate concerning the universality and uniformity of the development of folk-psychological reasoning. (shrink)

"More recently, cognitive psychologists have used the resources of psychological science to study the foundations of religion, and to discuss and possibly illuminate issues of concern for theologians. The new field, known as the cognitive science of religion, draws from work by Ernest Thomas Lawson, Robert McCauley, Pascal Boyer and Justin Barrett, among others. Many of its scholars are inspired by a spirit of collaborative work with theologians and philosophers of religion, emphasizing the need of serious cross-training between disciplines. (...) Driven by the same spirit, the present issue of Scientia et Fides documents instances of integrative work at the intersection of psychological science and philosophical or theological knowledge, specifically centered around our understanding of what a person is. We hope that, apart from their individual worth, as a whole these contributions will stimulate further interdisciplinary studies, in order to achieve genuine science-engaged philosophy and theology, and a science that is aware of philosophical and theological discussions.". (shrink)

This paper considers a range of infinite exchange problems, including one recent example discussed by Barrett and Arntzenius, and propose a general taxonomy based on cardinality considerations and the possibility of identifying and tracking the units of exchange.

The role of epistemology in philosophy of religion has transformed the discipline by diverting questions away from traditional metaphysical issues and toward concerns about justification and warrant. Leaders responsible for these changes, including Plantinga, Alston and Draper, use methods and arguments fromScottish Enlightenment figures. In general theists use and cite techniques pioneered by Reid and non-theists use and cite techniques pioneered by Hume, a split reduplicated among cognitive scientists of religion, with Justin Barrett and Scott Atran respectively framing (...) their results in Reid’s and in Hume’s language and argument. This state of affairs sets our agenda. First we identify Reid’s use in the epistemology of religion and in the cognitive science of religion. Then we turn to Reid’s texts in an effort to assess the interpretations and extrapolations of Reid given by participants in these debates. The answers to our research questions shed light on what Reid would believe today, were he apprised of the latest research in epistemology of and cognitive science of religion. (shrink)

Books reviewed:James D. G. Dunn and John W. Rogerson, Eerdmans Commentary on the BibleYairah Amit, Reading Biblical Narratives. Literary Criticism and the Hebrew BibleThomas L. Leclerc, Yahweh is Exalted in Justice: Solidarity and Conflict in IsaiahNuria Calduch‐Benages, Joan Ferrer, and Jan Liesen, La sabiduría del Escriba/Wisdom of the Scribe: Diplomatic Edition of the Syriac Version of the Book of Ben Sira according to Codex Ambrosianus, with Translations in Spanish and EnglishSidnie White Crawford and Leonard J. Greenspoon, The Book of Esther (...) in Modern ResearchPaolo Sacchi, The History of the Second Temple PeriodMary E. Mills, Biblical Morality. Moral Perspectives in Old Testament NarrativesRichard Swinburne, The Resurrection of God IncarnateH. Benedict Green, Matthew, Poet of the BeatitudesC. K. Barrett, On Paul. Essays on His Life, Work and Influence in the Early ChurchMichael D. Goulder, Paul and the Competing Mission in CorinthByron R. McCane, Roll Back the Stone: Death and Burial in the World of JesusMagnus Zetterholm, The Formation of Christianity in Antioch: A Social‐Scientific Approach to the Separation between Judaism and ChristianityDale V. Irvin and Scott W. Sunquist, History of the World Christian Movement, Volume I: Earliest Christianity to 1453Francis Clark, The ‘Gregorian’ Dialogues and the Origins of Benedictine MonasticismMichael Frassetto, The Year 1000: Religious and Social Response to the Turning of the First MillenniumPatrick Nold, Pope John XXII and his Franciscan Cardinal: Bertrand de la Tour and the Apostolic Poverty ControversyTeresa P. Reed, Shadows of Mary: Reading the Virgin Mary in Medieval TextsMichael D. Bailey, Battling Demons: Witchcraft, Heresy, and Reforma in the Late Middle AgesColm Lennon, An Irish Prisoner of Conscience of the Tudor Era: Archbishop Richard Creagh of Armagh, 1523–86Judith S. Graham, Puritan Family Life: The Diary of Samuel SewallCrawford Gribben, The Puritan Millennium. Literature and Theology, 1550‐1682M. Feingold, Jesuit Science And The Republic of LettersRobert Bireley, The Jesuits And The Thirty Years War: Kings, Courts, and ConfessorsTorkel Brekke, Makers of Modern Indian Religion in the Late Nineteenth CenturyP. Koslowski, The Concept of God, the Origin of the World, and the Image of the Human in the World ReligionsPeter Koslowski, The Origin and the Overcoming of Evil and Suffering in the World ReligionsJ. H. Laenen, Jewish Mysticism: An IntroductionBarbara Bowe, Biblical Foundations of Spirituality: Touching a Finger to the FlameThomas G. Weinandy and Daniel A. Keating, The Theology of St Cyril of Alexandria. A Critical AppreciationJames D. G. Dunn, Jesus Remembered: Christianity in the Making, Volume 1Daniel W. Hardy, Finding the Church: The Dynamic Truth of AnglicanismS. Mark Heim, The Depth of the Riches: A Trinitarian Theology of Religious EndsJohn Webster, Word and Church. Essays in Christian DogmaticsAlister E. McGrath, A Scientific Theology. Volume 1: NatureJames Alison, On Being LikedMichael J. Langford, A Liberal Theology for the Twenty‐First Century: A Passion for ReasonGuy Mansini and James G. Hart, Ethics and Theological Disclosures:The Thought of Robert SokolowskiMark A. Wrathall, Religion After MetaphysicsGerd Van Riel, Pleasure and the Good Life: Plato, Aristotle, and the NeoplatonistsNomy Arpaly, Unprincipled Virtue: An Inquiry into Moral AgencyGernot Böhme, Ethics in Context: The Art of Dealing with Serious QuestionsErica Appelros, God in the Act of Reference: Debating Religious Realism and Non‐RealismMark C. Murphy, Natural Law and Practical RationalityRichard Brian Davis, The Metaphysics of Theism and ModalityJ. Brower and K. Guilfoy, The Cambridge Companion to AbelardBrian Davies, Thomas Aquinas: Contemporary Philosophical PerspectivesStephen J. Pope, The Ethics of AquinasKevin White and Romanus Cessario, On The Virtues John CapreolusSteven Shakespeare, Kierkegaard, Language and the Reality of GodSusan M. Felch and Paul J. Contino, Bakhtin and Religion: A Feeling for FaithRuth Coates, Christianity in Bakhtin: God and the Exiled AuthorDavid Michael Levin, The Philosopher's Gaze: Modernity in the Shadows of EnlightenmentCharles Guignon and David R. Hiley, Richard RortyCelia E. Deane‐Drummond, Biology and Theology TodayOswaldo de Rivero, The Myth of Development: The Non‐Viable Economies of the 21st Century. (shrink)

This paper explores some of the ways that fear can be both a manifestation of and major contributor to oppression. It argues for a pluralistic account of the reasons that justify feeling fear or working to let go of fear and provides a framework to grapple fruitfully with the question of when someone should work to let go of fear and work to avoid contributing to the fear of others. Part 1 argues that emotions are an appropriate target of moral (...) evaluation; we are often not only responsible for our outwardly observable actions, but also for our emotional lives. It then details six different criteria by which we can engage in such evaluation. Part 2 evaluates fear in particular, in light of its relationship to oppressive ideologies and social structures. Part 3 explores some of the ways that people ought to respond to oppressive fear, in light of the relation they bear to it. (shrink)

In this brief essay, I defend my original analysis of competition and respond to a number of recent criticisms. In this process, I extend my analysis by showing the cogency and value of the kinds of metaphysical analyses recommended by Husserl. Specifically, I discuss utility of descriptive precision related to clear thinking, improved communication, and a more robust normative appreciation of competitive acts. Of particular importance in this discussion is the distinction between literal and metaphorical uses of language.

Within the discipline of psychology, the conventional history outlines the development of two fundamental approaches to the scientific study of emotion—“basic emotion” and “appraisal” traditions. In this article, we outline the development of a third approach to emotion that exists in the psychological literature—the “psychological constructionist” tradition. In the process, we discuss a number of works that have virtually disappeared from the citation trail in psychological discussions of emotion. We also correct some misconceptions about early sources, such as work by (...) Darwin and James. Taken together, these three contributions make for a fuller and more accurate account of ideas about emotion during the century stretching from 1855 to just before 1960. (shrink)

My aim in this article is to argue that Philippa Foot fails to provide a convincing basis for moral evaluation in her bookNatural Goodness.Foot's proposal fails because her conception of natural goodness and defect in human beings either sanctions prescriptive claims that are clearly objectionable or else it inadvertently begs the question of what constitutes a good human life by tacitly appealing to an independent ethical standpoint to sanitize the theory's normative implications. Foot's appeal to natural facts about human goodness (...) is in this way singled out as an Achilles' heel that undermines her attempt to establish an independent framework for virtue ethics. This problem might seem to be one that is uniquely applicable to the bold naturalism of Foot's methodology; however, I claim that the problem is indicative of a more general problem for all contemporary articulations of virtue ethics. (shrink)

The purpose of this paper is to identify and defend a broad biologically informed internalist position. This internalism is pluralistic because it more explicitly identifies the range of ‘best light’ sporting practices than previous internalist literature. As such, it may help to solve a long-standing debate between broad internalists or interpretivists, as they are also called, and conventionalists. I present six models of sport that reflect different normative stances on testing and contesting acts. Each one is grounded in what I (...) claim to be an element of our more or less durable, but not metaphysically fixed, human nature. I conclude with a discussion of the strengths and weaknesses of my models, relationships among and between them, and implications for practice. (shrink)

ABSTRACT: In written work and a lecture at the 2008 Congress of the Humanities and Social Sciences that was co-sponsored by the Canadian Philosophical Association, Margaret Somerville has claimed that allowing same-sex marriage is unethical because doing so violates the inherently procreative function of marriage and thereby undermines the rights and duties that exist between children and their biological parents. In my paper, I offer five reasons for thinking that Somerville’s argument for this conclusion is unpersuasive. In each case her (...) argument either begs important questions about same-sex marriage or else relies on insufficient evidence to justify excluding a vulnerable minority group from participating in a state-sponsored social institution. RÉSUMÉ: Dans ses écrits ainsi que dans une conférence prononcée en 2008 au Congrès de la Fédération canadienne des sciences humaines, coparainnée par l’Association Canadienne de Philosophie, Margaret Somerville a prétendu que les mariages entre personnes de même sexe sont éthiquement inacceptables parce qu’ils violent la fonction primordiale du mariage, à savoir la procréation, et qu’ainsi ils portent atteinte aux droits et responsabilités qui lient les enfants et leurs parents biologiques. La présente communication se propose d’offrir cinq raisons pour lesquelles le point de vue de Margaret Somerville ne saurait convaincre. Dans chaque cas, sa pensée soit ne tient pas compte d’importantes questions soulevées par le mariage entre personnes de même sexe soit se fonde sur des prémisses inadéquates dans le but de faire interdire à une minorité vulnérable l’accès à une institution sociale garantie par l’État. (shrink)

The enormous scale of the available information and products on the Internet has necessitated the development of algorithms that intermediate between options and human users. These algorithms attempt to provide the user with relevant information. In doing so, the algorithms may incur potential negative consequences stemming from the need to select items about which it is uncertain to obtain information about users versus the need to select items about which it is certain to secure high ratings. This tension is an (...) instance of the exploration–exploitation trade‐off in the context of recommender systems. Because humans are in this interaction loop, the long‐term trade‐off behavior depends on human variability. Our goal is to characterize the trade‐off behavior as a function of human variability fundamental to such human–algorithm interaction. To tackle the characterization, we first introduce a unifying model that smoothly transitions between active learning and recommending relevant information. The unifying model gives us access to a continuum of algorithms along the exploration–exploitation trade‐off. We then present two experiments to measure the trade‐off behavior under two very different levels of human variability. The experimental results inform a thorough simulation study in which we modeled and varied human variability systematically over a wide rage. The main result is that exploration–exploitation trade‐off grows in severity as human variability increases, but there exists a regime of low variability where algorithms balanced in exploration and exploitation can largely overcome the trade‐off. (shrink)

This article critically interrogates contemporary forms of addiction medicine that are portrayed by policy-makers as providing a ‘rational’ or politically neutral approach to dealing with drug use and related social problems. In particular, it examines the historical origins of the biological facts that are today understood to provide a foundation for contemporary understandings of addiction as a ‘disease of the brain’. Drawing upon classic and contemporary work on ‘styles of thought’, it documents how, in the period between the mid-1960s and (...) the mid-1970s, such facts emerged in relation to new neurobiological styles of explaining and managing social problems associated with drug abuse, and an alliance between a relatively marginal group of researchers and American policy-makers who were launching the ‘War on Drugs’. Beyond illustrating the political and material conditions necessary for the rise of addiction neuroscience, the article highlights the productivity of neurobiological thought styles, by focusing on the new biological objects, treatments and hopes that have emerged within the field of addiction studies over the last several decades. (shrink)

Many of the activities of clinical practice happen to, with or upon vulnerable human beings. For this reason numerous nursing authors draw attention to or claim a significant moral domain in clinical practice. A number of nursing authors also discuss the emotional involvement and/or emotional labour which is often experienced in clinical practice. In this article I explore the importance of emotion for moral perception and moral agency. I suggest that an aspect of being a good nurse is having an (...) emotional sensitivity to other human beings (patients), because this emotional sensitivity allows the nurse to perceive more accurately the context and perspective of the patient. It is thus important to the moral agency of the nurse and to morally sensitive clinical practice. As such education of the emotions should be a feature of the moral education of the nurse. A useful conception of the role of educated emotion in the moral life can be discovered in Aristotelian ethics. (shrink)

Decades of research conducted in Western, Educated, Industrialized, Rich, & Democratic (WEIRD) societies have led many scholars to conclude that the use of mental states in moral judgment is a human cognitive universal, perhaps an adaptive strategy for selecting optimal social partners from a large pool of candidates. However, recent work from a more diverse array of societies suggests there may be important variation in how much people rely on mental states, with people in some societies judging accidental harms just (...) as harshly as intentional ones. To explain this variation, we develop and test a novel cultural evolutionary theory proposing that the intensity of kin-based institutions will favor less attention to mental states when judging moral violations. First, to better illuminate the historical distribution of the use of intentions in moral judgment, we code and analyze anthropological observations from the Human Area Relations Files. This analysis shows that notions of strict liability—wherein the role for mental states is reduced—were common across diverse societies around the globe. Then, by expanding an existing vignette-based experimental dataset containing observations from 321 people in a diverse sample of 10 societies, we show that the intensity of a society's kin-based institutions can explain a substantial portion of the population-level variation in people's reliance on intentions in three different kinds of moral judgments. Together, these lines of evidence suggest that people's use of mental states has coevolved culturally to fit their local kin-based institutions. We suggest that although reliance on mental states has likely been a feature of moral judgment in human communities over historical and evolutionary time, the relational fluidity and weak kin ties of today's WEIRD societies position these populations' psychology at the extreme end of the global and historical spectrum. (shrink)

Are horror films immoral? Gianluca Di Muzio argues that horror films of a certain kind are immoral because they undermine the reactive attitudes that are responsible for human agents being disposed to respond compassionately to instances of victimization. I begin with this argument as one instance of what I call the Argument from Reactive Attitudes (ARA), and I argue that Di Muzio’s attempt to identify what is morally suspect about horror films must be revised to provide the most persuasive interpretation (...) of the ARA. I then argue that the ARA provides a compelling standard for evaluating the moral permissibility of creating and viewing horror films, yet I note that it is an exceedingly difficult practical task evaluating the risk that these films create for our reactive attitudes. My conclusion is that the ARA provides a useful way or orienting ourselves to the complicated details of evaluating the moral status of horror films. (shrink)

As more and more instances of corporate hypocrisy become public, consumers have developed an inherent general skepticism towards firms’ corporate social responsibility claims. As CSR skepticism bears heavily on consumers’ attitudes and behavior, this paper draws from Construal Level Theory to identify how it can be pre-emptively abated. We posit that this general skepticism towards CSR leads people to adopt a low-level construal mindset when processing CSR information. Across four studies, we show that matching this low-level mindset with concrete CSR (...) messaging works to effectively mitigate the negative effects of inherent CSR skepticism on consumers’ attitudes, purchase intentions, and word of mouth. The resulting construal-mindset congruency strengthens the favorability of consumer responses through increased positive elaboration and perceptions of CSR message credibility. Furthermore, this congruency effect is shown to persist over time in skeptical domains but to dissipate in less skeptical domains. (shrink)

In an atmosphere of shrinking state funds for edu cation and the glistening power of information technology, the administrators of educational institutions, especially higher education, are investing heavily in the construction and increased use of distance learning classrooms. Yet, in this rush to be both economi cally streamlined and technologically advanced, few policy makers are inquiring into the educational bene fits actually proffered to the end users, that is, teachers and students. This article advances such an inquiry by revealing how (...) the equipment in such facilities explic itly or implicitly embodies, and thereby determines, pedagogical choices. Such "hardwired" pedagogy may enhance the type and amount of data flow, but it effectively restricts the options for teaching and learn ing on the part of both the teacher and the student. Furthermore, virtual classrooms functionally transfer parametric control of classroom interaction from the participants to the equipment and therefore to the technicians, accountants, bureaucrats, manufacturers, and engineers. (shrink)

This volume explores the ethical dimensions of a wide selection of philosophical and theological topics in Aquinas's texts.

In this essay I endorse Gaffney’s paradoxical analysis that supports the right over the good, ‘horizontal commitments’ to teammates over ‘vertical loyalties’ to the cause of winning. However, I attempt to present two friendly amendments—by adding a second factor to the vertical element and by showing that a virtue ethics approach is needed in certain situations. I conclude that Gaffney’s deontological stance serves him well in the Hope Solo case, but might not be as effective in other circumstances.

Sound propagation within certain non-relativistic condensed matter models obeys a relativistic wave equation despite such systems admitting entirely non-relativistic descriptions. A natural question that arises upon consideration of this is, “do devices exist that will experience the relativity in these systems?” We describe a thought experiment in which ‘acoustic observers’ possess devices called sound clocks that can be connected to form chains. Careful investigation shows that appropriately constructed chains of stationary and moving sound clocks are perceived by observers on the (...) other chain as undergoing the relativistic phenomena of length contraction and time dilation by the Lorentz factor, \, with \ the speed of sound. Sound clocks within moving chains actually tick less frequently than stationary ones and must be separated by a shorter distance than when stationary to satisfy simultaneity conditions. Stationary sound clocks appear to be length contracted and time dilated to moving observers due to their misunderstanding of their own state of motion with respect to the laboratory. Observers restricted to using sound clocks describe a universe kinematically consistent with the theory of special relativity, despite the preferred frame of their universe in the laboratory. Such devices show promise in further probing analogue relativity models, for example in investigating phenomena that require careful consideration of the proper time elapsed for observers. (shrink)

Zhuang Zi's relation to the Confucian school is reexamined. It is argued that although Zhuang Zi was fond of highlighting the absurdities of the Confucian enterprise, we can nonetheless detect in his writings a great admiration for much of what constituted the central core of the Confucian vision. This essay analyzes Confucius' image of "musical perfection," representing the total concordance of ritual restraints and harmonious freedom; traces the Confucian notion of self-cultivation through Mencius' passage on the "full-flowing energy"; and concludes (...) with an examination of Zhuang Zi's "Butcher Ding" story, showing that while Zhuang Zi's whole concept of self-nurturing is approached from a diametrically opposite angle, he nonetheless ends up celebrating a state of mastery and freedom in many ways identical to Confucius' notion of musical perfection. (shrink)

In P. Carruthers, S. Laurence, & S. Stich (Eds.). The innate mind: Structure and content. (pp. 305-337). New York: Oxford University Press.

In this essay, I suggest that a slightly modified version of Freedman’s formulation of the clinical equipoise requirement is justified. I begin this essay with a brief discussion of the equipoise r...

There has been a promising discussion brewing recently about whether there is an ethics of inquiry—that is, a unique set of ethical rules that constrains inquirers specifically in their role as inquirers. Most prominently, Philip Kitcher has proposed that there is indeed an ethics of inquiry. He argues that, given the intellectual climate of many modern societies, certain research programs are likely to encourage further social injustice against members of already disadvantaged groups; in such cases, inquirers are obligated to refrain (...) from that research, regardless of its expected or likely results. Kitcher has in mind scientific research regarding the natural capacities of members of traditionally underprivileged social groups; he thinks that, given the degree of prejudice and discrimination that obtains in many societies, research into the possibility of a biological basis for differences in accomplishment among different races and sexes should be prohibited, even where the proposed research promises to debunk racist and sexist views. (shrink)

Grossmann proposes the “fearful ape hypothesis,” suggesting that heightened fearfulness in early life is evolutionarily adaptive. We question this claim with evidence that (1) perceived fearfulness in children is associated with negative, not positive long-term outcomes; (2) caregivers are responsive to all affective behaviors, not just those perceived as fearful; and (3) caregiver responsiveness serves to reduce perceived fearfulness.

Drawing on signaling theory, we suggest that a supplier’s enforcement of ethical codes sends signals about the supplier that affect a buyer’s decision to continue their commitment to the supplier. We then draw on side-bet theory to hypothesize how switching costs influence the importance of a supplier’s enforcement of ethical codes in predicting a buyer’s continuance commitment to a supplier. We empirically test our model with data from 158 purchasing managers across three manufacturing industries. Results confirm the connection between ethical (...) code enforcement and continuance commitment, but suggest that a supplier’s enforcement of ethical codes matter less when switching suppliers is perceived as too costly. (shrink)

This article explores Catherine Malabou’s philosophical foray into neuroscience, especially her continuing work on the topics of brain plasticity and epigenesis. I lay the groundwork for a productive intersection of Malabou’s philosophy with Lacanian psychoanalytic film theory, despite Malabou’s tendency to treat the brain’s plasticity as an issue beyond the scope of the Freudian-Lacanian conception of the unconscious. Through consideration of Todd McGowan’s development of a Lacanian ontology, and by reference to the structure of derivative finance in late capitalism, especially (...) as depicted in The Big Short (Adam McKay, 2015), the article argues in favor of an epigenesis of desire, in which attentiveness to the sedimented layers and conflicted temporalities of the brain’s synaptic connections may prove illuminating for philosophical studies of films that adopt a pedagogical stance toward recent historical or political events. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 37.1 (2004) 42-71 [Access article in PDF] Narrative as Argument in Indian Philosophy: The Astavakra Gita as Multivalent Narrative Scott R. Stroud Department of Philosophy Temple University Indian philosophy has often been described as radically different in nature than Western philosophy due to its frequent use of narrative structure. By employing poetic elements in their use of language, such texts attempt to convey deep metaphysical (...) truths and philosophical positions about reality that are in many cases quite different from Western ideas (Babbili 1997). Often, these ways of conveying truths are an integral part of that truth. One particularly useful form is narrative, taking instantiations such as a dialogue between characters. Philosophical dialogues such as the Bhagavad Gita and the Astavakra Gita (also known as the Astavakra Samhita ) use a portrayed conversation involving a guru or deity to convey didactic lessons and values to the receptive audience, both ancient and modern. As texts such as the Bhagavad Gita gain in popularity and circulation in the Western world (Minor 1982; Paine 1998; Sharpe 1985), philosophical and rhetorical inquiry must be extended to explain how these texts function in an argumentative philosophical context.Stroud (2002a, 2002b) has advanced the idea that such ancient Indian narratives argue through the use of contradictions and conflicting value structures;1 he labels such texts as multivalent narratives since their use of contradictory value structures compel audience members to reconstruct the narrative's message and allow for the acceptance of novel views. Multivalent narratives are to be distinguished from polysemic narratives (Fiske 1986) in that the latter concern different audience members finding a preferred position from the ambiguous story. Polysemic narratives involve the difference in meaning of the same story to different auditors. Condit criticizes this notion of polysemic narratives and advances her own concept of polyvalent narratives. The concept of a polyvalent narrative involves different auditors understanding the same story in similar ways, but differing in how they evaluate its message. Condit's research with a popular television [End Page 42] show and two students from radically different backgrounds on abortion finds that they understood what occurred in a very similar fashion; they differed in that they "disagree[d] about the valuation of those denotations to such a degree that they produce[d] noticeably different interpretations" (1989, 106). Thus, the auditors differ as to their response to a certain story and how it treats their own cherished values. Stroud (2002a) provides a thorough justification as to why the concepts of polysemic and polyvalent narratives do not capture what can be called multivalent narratives. The important factor in distinguishing these three concepts is that the third involves contradictions at the level of values within a text and the reader's necessitated activity of trying to synthesize or reconcile such contradictions. It is this activity that is the hallmark of multivalent narratives.This employment of multivalent narrative offers a challenge to familiar Western conceptions of argumentative discourse and demands further investigation. This study explores the ways a particular text, the Astavakra Gita, argues its philosophical positions to its audience of potential "pupils."2 Using the insights provided by theories of narrative and reader-response theory, I will argue that this text advances its claims not through overt syllogism or validity claim redemption, but through textual indeterminacy between the audience's disposition and the foregrounded theme of non-individuation in the text. This tension, increased by certain textual devices, results in consistency building by the audience, which enables the transcendence of these two viewpoints (reader and text); it is this experience, not claim, that the Astavakra Gita seems to be advancing to any given audience.In order to explore this interpretation of this text and its argumentative relationship to an audience, insights from both literary studies and rhetorical theory must be used in laying a foundation. The work of Wolfgang Iser (1980, 1989, 1993) and Walter Fisher (1987) will assume roles of particular importance in this endeavor. Iser's theory of aesthetic response provides a useful description of the phenomenological process of reading such a... (shrink)

We are grateful to Jongsma et al 1 for their interest in our article analysing the case of ‘Mrs A’, a Dutch woman with Alzheimer’s disease who received euthanasia based on her advance euthanasia directive.2 Their commentary criticises two elements of our analysis. First, the authors believe our reasons for doubting that Mrs A had the capacity to write and revise an AED rely on ‘partial’ empirical data and rest on normative errors. Second, they use two of our statements to (...) suggest we must endorse some implausible claims, for example, that ‘… in all situations and for all people, current well-being should always take precedence over all other values’. Jongsma et al assert: ‘Miller et al argue that people with dementia are impaired to make decisions.’ This casts our probabilistic claim about Mrs A’s capacity as an absolute claim about persons with dementia in general. It also implies we are using an outdated diagnosis-based view of capacity. The accusation then becomes explicit : > … several empirical studies have shown that patients with dementia are able to actively participate in qualitative studies and can respond to open questions in a meaningful way,[2-8] as well that they are able to complete an advance directive in the early phases of dementia.[9, 10] One can therefore not simply conclude on the basis of the diagnosis of dementia …. (shrink)

With the rise of artificial intelligence (AI) and the desire to ensure that such machines work well with humans, it is essential for AI systems to actively model their human teammates, a capability referred to as Machine Theory of Mind (MToM). In this paper, we introduce the inner loop of human–machine teaming expressed as communication with MToM capability. We present three different approaches to MToM: (1) constructing models of human inference with well-validated psychological theories and empirical measurements; (2) modeling human (...) as a copy of the AI; and (3) incorporating well-documented domain knowledge about human behavior into the above two approaches. We offer a formal language for machine communication and MToM, where each term has a clear mechanistic interpretation. We exemplify the overarching formalism and the specific approaches in two concrete example scenarios. Related work that demonstrates these approaches is highlighted along the way. The formalism, examples, and empirical support provide a holistic picture of the inner loop of human–machine teaming as a foundational building block of collective human–machine intelligence. (shrink)

Inductive arguments from evil claim that evil presents evidence against the existence of God. Skeptical theists hold that some such arguments from evil evince undue confidence in our familiarity with the sphere of possible goods and the entailments that obtain between that sphere and God’s permission of evil. I argue that the skeptical theist’s skepticism on this point is inconsistent with affirming the truth of a given theodicy. Since the skeptical theist’s skepticism is best understood dialogically, I’ll begin by sketching (...) the kind of argument against which the skeptical theist’s skepticism is pitched. I will then define ‘skeptical theistic skepticism’, offer a precise definition of ‘theodicy’, and proceed with my argument. (shrink)