We tested the hypothesis that “good feelings”—the central element of subjective well-being—are associated with interdependence and interpersonal engagement of the self in Japan, but with independence and interpersonal disengagement of the self in the United States. Japanese and American college students (total N = 913) reported how frequently they experienced various emotional states in daily life. In support of the hypothesis, the reported frequency of general positive emotions (e.g. calm, elated) was most closely associated with the reported frequency of interpersonally (...) engaged positive emotions (e.g. friendly feelings) in Japan, but with the reported frequency of interpersonally disengaged positive emotions (e.g. pride) in the United States. Further, for Americans the reported frequency of experience was considerably higher for positive emotions than for negative emotions, but for Japanese it was higher for engaged emotions than for disengaged emotions. Implications for cultural constructions of emotion in general and subjective well-being in particular are discussed. (shrink)

Japanese rank among the least likely to intervene to help a stranger in a non-emergency situation while Americans rank among the most likely. Across four studies, we demonstrate that Japanese are less likely to offer help to strangers because their decisions rely more heavily on the assessment of the needs of others. Accordingly, when there is uncertainty about the need for help, Japanese are less likely to intervene than Americans because without an understanding of the needs of recipient, the impact (...) of intervention may also be harmful. When the situation is unambiguous, Japanese and Americans are equally likely to help. This divergence in readiness to help strangers elaborates the understanding of why people in Japanese contexts are more likely than those in United States contexts to attend to the situation and to avoid uncertain situations. It also illuminates cultural differences in models of agency—implicit understandings of when and why a person should act to aid another. (shrink)

Having functional expected emotions regarding one’s future life as a teacher is important for student teachers to maintain their motivation to choose a career as a teacher. However, humans show several biases when judging their emotional experiences. One famous bias is the so-called peak-end effect which describes the phenomenon that overall affective judgments do not reflect the average of the involved emotional experiences but the most intense and the most recent of the involved emotional experiences. Regarding student teachers’ expected positive (...) emotions, such a bias would be functional since their motivation to become a teacher is enhanced. However, regarding student teachers’ expected negative emotions, such a bias would be dysfunctional since their motivation to become a teacher would be decreased. The aim of the present preregistered study was to examine whether student teachers’ expected future teaching-related emotions show a peak-end effect. Student teachers viewed 14 common events that could part of a typical everyday routine of a teacher and rated their expected emotional pleasure and discomfort for each of the events. Afterward, they were asked to rate their overall expected emotional pleasure and discomfort when looking at their future professional life as a whole. Results showed that expected pleasure was much larger than expected discomfort regarding both overall, peak, and average ratings. No peak-end effect was observed for overall expected discomfort which reflected the average expected discomfort across events. By contrast, overall expected pleasure was biased toward expected peak pleasure experiences. These findings indicate that student teachers judge their expected overall affect in a functional way: realistically when dealing with negative emotions but through rose-colored glasses when dealing with positive emotions. (shrink)

We relate Popper functions to regular and perfectly additive such non-Archimedean probability functions by means of a representation theorem: every such non-Archimedean probability function is infinitesimally close to some Popper function, and vice versa. We also show that regular and perfectly additive non-Archimedean probability functions can be given a lexicographic representation. Thus Popper functions, a specific kind of non-Archimedean probability functions, and lexicographic probability functions triangulate to the same place: they are in a good sense interchangeable.

This chapter compares simple predicates of personal taste (PPTs) such as tasty and beautiful with their complex counterparts (eg tastes good, looks beautiful). I argue that the former differ from the latter along two dimensions. Firstly, simple PPTs are individual-level predicates, whereas complex ones are stage-level. Secondly, covert Experiencer arguments of simple PPTs obligatorily receive a generic interpretation; by contrast, the covert Experiencer of a complex PPT can receive a generic, bound variable or referential interpretation. I provide an analysis of (...) these facts based on a novel proposal about the licensing of individual-level predicates (the ‘Licensing Condition on ILPs’). This condition states that all covert pronominal arguments of an individual-level predicate must be bound by the generic operator. Finally, I show that generic construal of the Experiencer is a necessary condition for faultless disagreement. This is evidence in favour of treatments of subjective meaning that appeal to genericity, and against relativism about PPTs. (shrink)

Religion-based AI chatbots serve religious practitioners by bringing them godly wisdom through technology. These bots reply to spiritual and worldly questions by drawing insights or citing verses from the Quran, the Bible, the Bhagavad Gita, the Torah, or other holy books. They answer religious and theological queries by claiming to offer historical contexts and providing guidance and counseling to their users. A criticism of these bots is that they may give inaccurate answers and proliferate bias by propagating homogenized versions of (...) the religions they represent. These “embodied spiritual machines” may likewise bear bias against women, their gender, and their societal roles. This paper crafts a concept intended to address this GPT issue by reimagining, modifying, and implementing a feminist approach to these chatbots. It examines the concepts and designs of these bots and how they address women-related questions. Along with the challenge of bringing gender and diversity-sensitive religious wisdom closer to the people through technology, the paper proposes a re-engineered model of a fair religion-based AI chatbot. (shrink)

This paper presents novel data regarding the logophoric pronoun in Ewe. We show that, contrary to what had been assumed in the absence of the necessary fieldwork, Ewe logophors are not obligatorily interpreted de se. We discuss the prima facie rather surprising nature of this discovery given the assumptions that de se construals arise via binding of the pronoun by an abstraction operator in the left periphery of the clausal complement of an attitude predicate, and that logophors are elements that (...) are obligatorily bound by such abstractors. We show that this approach can be reconciled with these facts given the additional assumption that elements that are ‘de se’ bound can interact with the concept generator variables posited by Percus and Sauerland to derive de re interpretations of embedded nominals. The proposed set-up has consequences for our understanding of puzzles raised by Heim and Sharvit concerning binding-theoretic effects with de re elements, and for the derivation of the obligatorily de se interpretation of controlled PRO. (shrink)

This 44-chapter volume tackles a quickly-evolving field of inquiry, mapping the existing discourse as part of a general attempt to place current developments in historical context; at the same time, breaking new ground in taking on novel subjects and pursuing fresh approaches. The term "A.I." is used to refer to a broad range of phenomena, from machine learning and data mining to artificial general intelligence. The recent advent of more sophisticated AI systems, which function with partial or full autonomy and (...) are capable of tasks which require learning and 'intelligence', presents difficult ethical questions, and has drawn concerns from many quarters about individual and societal welfare, democratic decision-making, moral agency, and the prevention of harm. This work ranges from explorations of normative constraints on specific applications of machine learning algorithms today-in everyday medical practice, for instance-to reflections on the (potential) status of AI as a form of consciousness with attendant rights and duties and, more generally still, on the conceptual terms and frameworks necessarily to understand tasks requiring intelligence, whether "human" or "A.I.". (shrink)

My purpose in this essay is to describe and define the ways in which Afro-American women intellectuals, in the last decade of the nineteenth century, theorized about the possibilities and limits of patriarchal power through its manipulation of racialized and gendered social categories and practices. The essay is especially directed toward two academic constituencies: the practitioners of Afro-American cultural analysis and of feminist historiography and theory. The dialogue with each has its own peculiar form, characterized by its own specific history; (...) yet both groups are addressed in an assertion of difference, of alterity, and in a voice characterized by an anger dangerously self-restrained. For it is not in the nature of Caliban to curse; rather, like Caliban, the black woman has learned from her behaviour of her master and mistress that if accommodation results in a patronizing loosening of her bonds, liberation will be more painful. Hazel V. Carby is assistant professor of English at Wesleyan University. She is the coauthor of the Empire Strikes Back: Race and Racism in Seventies Britain and the author of Uplifting as They Write: The Emergence of the Afro-American Woman Novelist. (shrink)

The Demonic in the Political Thought of Eusebius of Caesarea explores how Eusebius of Caesarea's ideas about demons interacted with and helped to shape his thought on other topics, particularly political topics Hazel Johannessen builds on and complements recent work on early Christian and early modern demonology. Eusebius' political thought has long drawn the attention of scholars who have identified in some of his works the foundations of later Byzantine theories of kingship. However, Eusebius' political thought has not previously (...) been examined in the light of his views on demons. Moreover, despite frequent references to demons throughout many of Eusebius' works, there has been no comprehensive study of Eusebius' views on demons, until now, as expressed throughout a range of his works.The originality of this study lies both in an initial examination of Eusebius' views on demons and their place in his cosmology, and in the application of the insights derived from this to consideration of his political thought. As a result of this new perspective, Johannessen challenges scholars' traditional characterization of Eusebius as a triumphal optimist. Instead, she draws attention to his concerns about a continuing demonic threat, capable of disrupting humankind's salvation, and presents Eusebius as a more cautious figure than the one familiar to late antique scholarship. (shrink)

In his seminal paper introducing the fine structure of L, Jensen proved that under \ any regular cardinal that reflects stationary sets is weakly compact. In this paper we give a new proof of Jensen’s result that is straight-forward and accessible to those without a knowledge of Jensen’s fine structure theory. The proof here instead uses hyperfine structure, a very natural and simpler alternative to fine structure theory introduced by Friedman and Koepke.

This extended literature review proposes to present the trends in the therapeutic alliance, outcomes, and measures in the last decade within the premises of individual cognitive behaviour therapy and its innovations, used as an interventional measure in the context of child and adolescent mental health setting. A brief background of the rationale for conducting this literature search is presented at the start. This is followed by the methodology and design which incorporates the inclusion and exclusion criteria and the basis for (...) the same. The critical appraisal of the primary studies is presented in the literature review section with a brief description of the summary features of the studies in the study tables followed by the results and discussion of the study findings. To summarise, the literature review of primary studies conducted in the last decade demonstrates the need for further research to be conducted both in the field of CBT in children and therapeutic alliance, competence, and therapy outcomes, integrating perspectives in child development, carer alliance, and the social construct theory in children, to allow for further innovations in CBT in the context of increasing challenges in the current times of exponentially developing technology and its utility without compromising the quality of therapy. In conclusion, recommendations are made as a guideline for future studies and research in this field. (shrink)

While Sartre scholars cannot fairly be described as being opposed to science, they have, for the most part, stayed aloof. The field of psychology, of course, has been an exception. Sartre himself felt compelled to present his own existential psychoanalysis by marking the parallels and differences between his position and traditional approaches, particularly the Freudian. The same is true with respect to his concept of bad faith and of emotional behavior. Scholars have followed his lead with richly productive results. But (...) we may note that the debate has centered on psychic and therapeutic issues, aspects of what Sartre called le vécu or lived experience, rather than on the findings of cognitive science or neuroscience. Although all existentialists and phenomenologists accept as a central tenet the fact that consciousness is embodied, there has been virtually no concern with the biological substratum. But the study of consciousness cannot be restricted within its own narrow confines—unlike, say, Greek grammar, which can be learned without reference to the rules of Arabic. At some point, there must be established an organic foundation for the behavior of the conscious organism. (shrink)

Calls for the inclusion of women in clinical trials raise the obvious question: why have sponsors excluded them? The answer most often given is one tragically evocative word: Thalidomide. The tragedies of the children born with seal limbs because their mothers took this over-the-counter sleeping pill and cure for morning sickness showed that, contrary to previous perceptions, the placenta could not be depended upon to filter out toxins before they reached the fetus. The specter of birth defects spawned sponsors’ fears (...) of a variety of catastrophes which contributed to closing the doors of clinical trials for women.This paper will not argue that the possibility of birth defects arising from the ingestion of an experimental drug does not exist. Sadly, scientists do not yet have the ability to predict which drugs will cause birth defects. Rather, it will argue that case law does not provide a basis for sponsor liability when a woman gives informed consent and the regulations governing clinical trials are followed. (shrink)

Calls for the inclusion of women in clinical trials raise the obvious question: why have sponsors excluded them? The answer most often given is one tragically evocative word: Thalidomide. The tragedies of the children born with seal limbs because their mothers took this over-the-counter sleeping pill and cure for morning sickness showed that, contrary to previous perceptions, the placenta could not be depended upon to filter out toxins before they reached the fetus. The specter of birth defects spawned sponsors’ fears (...) of a variety of catastrophes which contributed to closing the doors of clinical trials for women.This paper will not argue that the possibility of birth defects arising from the ingestion of an experimental drug does not exist. Sadly, scientists do not yet have the ability to predict which drugs will cause birth defects. Rather, it will argue that case law does not provide a basis for sponsor liability when a woman gives informed consent and the regulations governing clinical trials are followed. (shrink)

Three eminent scientists analyze the scientific, social, and political roots of biological determinism.

While Sartre scholars cannot fairly be described as being opposed to science, they have, for the most part, stayed aloof. The field of psychology, of course, has been an exception. Sartre himself felt compelled to present his own existential psychoanalysis by marking the parallels and differences between his position and traditional approaches, particularly the Freudian. The same is true with respect to his concept of bad faith and of emotional behavior. Scholars have followed his lead with richly productive results. But (...) we may note that the debate has centered on psychic and therapeutic issues, aspects of what Sartre called le vécu or lived experience, rather than on the findings of cognitive science or neuroscience. Although all existentialists and phenomenologists accept as a central tenet the fact that consciousness is embodied, there has been virtually no concern with the biological substratum. But the study of consciousness cannot be restricted within its own narrow confines—unlike, say, Greek grammar, which can be learned without reference to the rules of Arabic. At some point, there must be established an organic foundation for the behavior of the conscious organism. (shrink)

While Sartre scholars cannot fairly be described as being opposed to science, they have, for the most part, stayed aloof. The field of psychology, of course, has been an exception. Sartre himself felt compelled to present his own existential psychoanalysis by marking the parallels and differences between his position and traditional approaches, particularly the Freudian. The same is true with respect to his concept of bad faith and of emotional behavior. Scholars have followed his lead with richly productive results. But (...) we may note that the debate has centered on psychic and therapeutic issues, aspects of what Sartre called le vécu or lived experience, rather than on the findings of cognitive science or neuroscience. Although all existentialists and phenomenologists accept as a central tenet the fact that consciousness is embodied, there has been virtually no concern with the biological substratum. But the study of consciousness cannot be restricted within its own narrow confines—unlike, say, Greek grammar, which can be learned without reference to the rules of Arabic. At some point, there must be established an organic foundation for the behavior of the conscious organism. (shrink)

Animals today and tomorrow -- What makes an argument? -- Should animals be used in rodeo sports? -- Should animals be kept as pets? -- Should zoos and safari parks be banned?

In very general terms, an agent is a being with the capacity to act, and 'agency' denotes the exercise or manifestation of this capacity. The philosophy of action provides us with a standard conception and a standard theory of action. The former construes action in terms of intentionality, the latter explains the intentionality of action in terms of causation by the agent’s mental states and events. From this, we obtain a standard conception and a standard theory of agency. There are (...) alternative conceptions of agency, and it has been argued that the standard theory fails to capture agency. Further, it seems that genuine agency can be exhibited by beings that are not capable of intentional action, and it has been argued that agency can and should be explained without reference to causally efficacious mental states and events. Debates about the nature of agency have flourished over the past few decades in philosophy and in other areas of research. In philosophy, the nature of agency is an important issue in the philosophy of mind, the philosophy of psychology, the debates on free will and moral responsibility, in ethics, meta-ethics, and in the debates on the nature of reasons and practical rationality. For the most part, this entry focuses on conceptual and metaphysical questions concerning the nature of agency. In the final sections, it provides an overview of empirically informed accounts of the sense of agency and of various empirical challenges to the commonsense assumption that our reasons and our conscious intentions make a real difference to how we act. (shrink)

The argument from inductive risk is considered to be one of the strongest challenges for value-free science. A great part of its appeal lies in the idea that even an ideal epistemic agent—the “perfect scientist” or “scientist qua scientist”—cannot escape inductive risk. In this paper, I scrutinize this ambition by stipulating an idealized Bayesian decision setting. I argue that inductive risk does not show that the “perfect scientist” must, descriptively speaking, make non-epistemic value-judgements, at least not in a way that (...) undermines the value-free ideal. However, the argument is more successful in showing that there are cases where the “perfect scientist” should, normatively speaking, use non-epistemic values. I also show that this is possible without creating problems of illegitimate prescription and wishful thinking. Thus, while inductive risk does not refute value-freedom completely, it still represents a powerful critique of value-free science. (shrink)

I argue that Kant acknowledges two models of spontaneous self-determination that rational beings are capable of. The first model involves absolute unconditional necessity and excludes any form of contingency. The second model involves (albeit not as a matter of definition) a form of contingency which entails alternative possibilities for determining oneself. The first model would be exhibited by a divine being; the second model is exhibited by human beings. Human beings do, however, partake in the divine model up to an (...) extent, namely, as far as the legislative spontaneity of their law-giving faculties are concerned. I conclude by suggesting that for Kant, the mechanistic principle that we are exclusively determined by natural causes poses a twofold threat for human agency. In one respect (in relation to the second model), it threatens us with the obliteration of contingency, or with the universality of hypothetical necessity. But in another respect (in relation to the first model), it threatens us (and our putative "laws") with the obliteration of absolute necessity, or with the universality of contingency. (shrink)

It is a somewhat vexed question whether presuppositions are always accommodated into the global context of utterance of the sentence, or whether they may sometimes be accommodated into a local context - the context of some subsentential constituent. Von Fintel (2008) argues that there is no local accommodation. He shows that presuppositions in the scope of universally quantified sentences, which have traditionally been handled via local accommodation (eg Heim 1983), can be accounted for by assuming that conversational participants select a (...) domain of quantification such that every relevant element of it has the property required by the presupposition in the scope. It is shown that this domain selection mechanism cannot account for a related set of data involving presupposition triggers in the restrictor rather than scope of the universal. We also discuss the relationship between quantified sentences and conditionals, and general consequences for the theory of presupposition accommodation. (shrink)

Peter Frase's Four Futures is a well-developed study of how a postcapitalist egalitarian society could be created. As the title suggests, the book is organized around four chapters detailing possible future societies. There are two utopian visions contained in chapters entitled "Communism" and "Socialism," and two contrasting dystopian worlds in "Rentism" and "Exterminism." Frase takes each of these societies in turn and analyzes the possibility of creating a utopian one, where humanity cares about finding a solution to the climate crisis (...) and embraces technology for positive outcomes. Throughout the book Frase warns the reader of the totalitarian alternatives that the misuse of postcapitalist... (shrink)

Intellectual humility is an interesting but underexplored disposition. The claim “I am (intellectually) humble” seems paradoxical in that someone who has the disposition in question would not typically volunteer it. There is an explanatory gap between the meaning of the sentence and the meaning the speaker expresses by uttering it. We therefore suggest analyzing intellectual humility semantically, using a psycholexical approach that focuses on both synonyms and antonyms of ‘intellectual humility’. We present a thesaurus-based method to map the semantic space (...) of intellectual humility as a heuristic to support philosophical and psychological analysis of this disposition. We find three semantic clusters that compose intellectual humility: the sensible self, the discreet self, and the inquisitive self; likewise, we find three clusters that compose its contraries: the overrated self, the underrated other, and the underrated self. (shrink)