Challenges readers to reconsider the moral standing of plants.

Is it OK to lie to Siri? Is it bad to mistreat a robot for our own pleasure? Under what condition should we grant a moral status to an artificial intelligence (AI) system? This paper looks at different arguments for granting moral status to an AI system: the idea of indirect duties, the relational argument, the argument from intelligence, the arguments from life and information, and the argument from sentience. In each but the last case, we find unresolved issues with (...) the particular argument, which leads us to move to a different one. We leave the idea of indirect duties aside since these duties do not imply considering an AI system for its own sake. The paper rejects the relational argument and the argument from intelligence. The argument from life may lead us to grant a moral status to an AI system, but only in a weak sense. Sentience, by contrast, is a strong argument for the moral status of an AI system—based, among other things, on the Aristotelian principle of equality: that same cases should be treated in the same way. The paper points out, however, that no AI system is sentient given the current level of technological development. (shrink)

The traditional common consent argument for the existence of God has largely been abandoned—and rightly so. In this paper, I attempt to salvage the strongest version of the argument. Surprisingly,...

Western consumers are increasingly demanding to know the provenance of their food. In New Zealand, Māori tribal enterprises are engaged in the food producing sectors of farming and fisheries and, like other businesses seeking to remain competitive in global markets, are responding to the demand for provenance through developing systems for communicating the origin of foods to consumers. However, Māori are doing this in their own way, in a manner that authentically reflects their own understanding of place and expresses an (...) indigenous animist perspective. It is argued that an animist approach to provenancing provides an authentic means of connecting Western consumers to nature in circumstances where they have become psychologically and physically abstracted. Animism provides a relational way of understanding the world, through which food products emerge as animated representations of reciprocal place-based relationships. It is considered that this indigenous approach can provide ‘an antidote’ to the alienating effects of modernity, where food products are experienced as inert compositions of elements that can be replicated and produced anywhere via industrial processes. Furthermore, it can provide a touchstone for differentiating between authentic provenance and the cynical use of provenance marketing that exploits the needs of alienated individuals for connection to place. A case study of indigenous provenance, Ahikā Kai, is offered to explain and illustrate the theoretical perspectives provided. (shrink)

Do cultural models facilitate particular ways of perceiving interactions in nature? We explore variability in folkecological principles of reasoning about interspecies interactions. In two studies, Indigenous Panamanian Ngöbe and U.S. participants interpreted an illustrated, wordless nonfiction book about the hunting relationship between a coyote and badger. Across both studies, the majority of Ngöbe interpreted the hunting relationship as cooperative and the majority of U.S. participants as competitive. Study 2 showed that this pattern may reflect different beliefs about, and perhaps different (...) awareness of, plausible interspecies interactions. Further probes suggest that these models of ecological interaction correlate with recognition of social agency in nonhuman animals. We interpret our results in terms of cultural models of nature and nonhuman agency. (shrink)

Understanding the Ao Naga traditional religion detached from its colonial and Christian theological imprints is still in a very nascent stage. Literature review reveals that there are copious writings on Ao traditional religion, seemingly indicating that it is one of the most studied aspects of Ao society. Even though Ao traditional religion is the most studied aspect of Ao society, it is also one of the most misunderstood aspects of the society. Such misunderstanding stems from the bubble of references among (...) the academic writers concentrated on colonial and Ao theologians’ writings with negligible scrutiny. This paper is an attempt to break the bubble and challenge the mindscape by giving an alternative proposal. The first section critiques the colonial writings of J. P. Mills and W. C. Smith. The second section critiques work by Ao Christian theologians. In the last section, I propose a way of understanding Ao traditional religion gleaning from the work of contemporary animism. (shrink)

Since the 1960s, shamanism has become one of the landmarks for a new way of life and a more respectful relationship of humans with nature in the Western world. Both researchers and practitioners regard the foundation of shamanism as being animism – an understanding of the connection of all living beings. The role of the community is highlighted in shamanism as the shaman is expected to work for his community. Shamanistic techniques vary according to the society or place where it (...) is practised. In the study of neo-shamanism in the post-modern world, autoethnographic research has been seen as necessary, especially in order to explore the experience of the shaman. In this article we ask what has changed in the perceptions of the community in the study of shamanism and how this change has influenced the position of the researcher. Our article reflects on the resolution of the diversity and sameness through autoethnography, where the researcher is located not only in the experience, but also in its interpretation – which highlights great challenges in contextualizing the study, in writing on the concepts concerned, and indeed in the entire research process. (shrink)

In the archaeology of early prehistory, human-animal relations are often understood in terms of economy or evolution. Our various hominin ancestors are understood in terms of their development away from non-human animals, while animals themselves are considered as a resource or raw material. But people’s understandings of their own interactions with animals would not have been in these terms: real interactions with animals—including hunting, killing, and eating them—were significant, intimate acts. Using the work of Deleuze and Guatarri, Derrida, Haraway, and (...) others it is possible to suggest alternative ways in which past people may have understood their relationships to animals. (shrink)

Is it OK to lie to Siri? Is it bad to mistreat a robot for our own pleasure? Under what condition should we grant a moral status to an artificial intelligence system? This paper looks at different arguments for granting moral status to an AI system: the idea of indirect duties, the relational argument, the argument from intelligence, the arguments from life and information, and the argument from sentience. In each but the last case, we find unresolved issues with the (...) particular argument, which leads us to move to a different one. We leave the idea of indirect duties aside since these duties do not imply considering an AI system for its own sake. The paper rejects the relational argument and the argument from intelligence. The argument from life may lead us to grant a moral status to an AI system, but only in a weak sense. Sentience, by contrast, is a strong argument for the moral status of an AI system—based, among other things, on the Aristotelian principle of equality: that same cases should be treated in the same way. The paper points out, however, that no AI system is sentient given the current level of technological development. (shrink)

Causal reasoning is one of our most central cognitive competencies, enabling us to adapt to our world. Causal knowledge allows us to predict future events, or diagnose the causes of observed facts. We plan actions and solve problems using knowledge about cause-effect relations. Without our ability to discover and empirically test causal theories, we would not have made progress in various empirical sciences. In the past decades, the important role of causal knowledge has been discovered in many areas of cognitive (...) psychology. Despite the ubiquity of causal reasoning, textbooks of cognitive psychology have neglected this growing field. The goal of The Oxford Handbook of Causal Reasoning is to fill this gap. The handbook brings together the leading researchers in the field of causal reasoning and offers state-of-the-art presentations of theories and research. It provides introductions of competing theories of causal reasoning, and discusses its role in various cognitive functions and domains. The final section presents research from neighboring fields. 1. Causal Reasoning: An Introduction Michael R. Waldmann Part I: Theories of Causal Cognition 2. Associative Accounts of Causal Cognition Mike E. Le Pelley, Oren Griffiths, and Tom Beesley 3. Rules of Causal Judgment: Mapping Statistical Information Onto Causal Beliefs José C. Perales, Andrés Catena, Antonio Cándido, and Antonio Maldonado 4. The Inferential Reasoning Theory of Causal Learning: Toward a Multi- Process Propositional Account Yannick Boddez, Jan De Houwer, and Tom Beckers 5. Causal Invariance as an Essential Constraint for Creating a Causal Representation of the World: Generalizing the Invariance of Causal Power Patricia W. Cheng and Hongjing Lu 6. The Acquisition and Use of Causal Structure Knowledge Benjamin Margolin Rottman 7. Formalizing Prior Knowledge in Causal Induction Thomas L. Griffiths 8. Causal Mechanisms Samuel G. B. Johnson and Woo-kyoung Ahn 9. Force Dynamics and Causation Phillip Wolff and Robert Thorstad 10. Mental Models and Causation P. N. Johnson- Laird and Sangeet S. Khemlani 11. Pseudocontingencies Klaus Fiedler and Florian Kutzner 12. Singular Causation David Danks 13. Cognitive Neuroscience of Causal Reasoning Joachim T. Operskalski and Aron K. Barbey Part II: Basic Cognitive Functions 14. Visual Impressions of Causality Peter White 15. Goal-Directed Actions Bernhard Hommel 16. Planning and Control Magda Osman 17. Reinforcement Learning and Causal Models Samuel J. Gershman 18. Causation and the Probability of Causal Conditionals David E. Over 19. Causal Models and Conditional Reasoning Mike Oaksford and Nick Chater 20. Concepts as Causal Models: Categorization Bob Rehder 21. Concepts as Causal Models: Induction Bob Rehder 22. Causal Explanation Tania Lombrozo and Nadya Vasilyeva 23. Diagnostic Reasoning Björn Meder and Ralf Mayrhofer 24. Inferring Causal Relations by Analogy Keith J. Holyoak and Hee-Seung Lee 25. Causal Argument Ulrike Hahn, Roland Bluhm, and Frank Zenker 26. Causality in Decision- Making York Hagmayer and Philip M. Fernbach Part III: Domains of Causal Reasoning 27. Intuitive Theories Tobias Gerstenberg and Joshua B. Tenenbaum 28. Space, Time, and Causality Marc J. Buehner 29. Causation in Legal and Moral Reasoning David A. Lagnado and Tobias Gerstenberg 30. The Role of Causal Knowledge in Reasoning About Mental Disorders Woo-kyoung Ahn, Nancy S. Kim, and Matthew S. Lebowitz 31. Causality and Causal Reasoning in Natural Language Torgrim Solstad and Oliver Bott 32. Social Attribution and Explanation Denis Hilton Part IV: Development, Phylogeny, and Culture 33. The Development of Causal Reasoning Paul Muentener and Elizabeth Bonawitz 34. Causal Reasoning in Non-Human Animals Christian Schloegl and Julia Fischer 35. Causal Cognition and Culture Andrea Bender, Sieghard Beller, and Douglas L. Medin. (shrink)

The theory of extended mind has been applied by some to the study of religious cognition. Past efforts have mainly centered around how material culture, like bibles and rosaries, functions in the perspective of extended cognition. In the present paper, I shift focus to unite these works with research on socially extended mind and participatory theory and discuss the additional role of living and nonmaterial culture, including cultural norms, customs, institutions, social ritual, and social others in capturing a full-bodied view (...) of extended religious cognition. I apply these areas of theory to the study of dispositional belief, affective states and processes, and the self and defend their application within this religious context. (shrink)

Environmental ethics is the discipline in philosophy that studies the moral relationship of human beings to, and also the value and moral status of, the environment and its nonhuman contents. This entry covers: (1) the challenge of environmental ethics to the anthropocentrism (i.e., humancenteredness) embedded in traditional western ethical thinking; (2) the early development of the discipline in the 1960s and 1970s; (3) the connection of deep ecology, feminist environmental ethics, and social ecology to politics; (4) the attempt to apply (...) traditional ethical theories, including consequentialism, deontology, and virtue ethics, to support contemporary environmental concerns; and (5) the focus of environmental literature on wilderness, and possible future developments of the discipline. (shrink)

Review of How Forests Think: Toward an Anthropology beyond the Human, by Eduardo Kohn. Berkley: University of California Press, 2013.

This paper explores early Australasian philosophy in some detail. Two approaches have dominated Western philosophy in Australia: idealism and materialism. Idealism was prevalent between the 1880s and the 1930s, but dissipated thereafter. Idealism in Australia often reflected Kantian themes, but it also reflected the revival of interest in Hegel through the work of ‘absolute idealists’ such as T. H. Green, F. H. Bradley, and Henry Jones. A number of the early New Zealand philosophers were also educated in the idealist tradition (...) and were influential in their communities, but produced relatively little. In Australia, materialism gained prominence through the work of John Anderson, who arrived in Australia in 1927, and continues to be influential. John Anderson had been a student of Henry Jones, who might therefore be said to have influenced both main strands of Australian philosophical thought. (shrink)

In 1873, 75 years before Karl Jaspers published his theory of the Axial Age in 1949, unknown to Jaspers and to contemporary scholars today, Scottish folklorist John Stuart Stuart-Glennie elaborated the first fully developed and nuanced theory of what he termed “the Moral Revolution” to characterize the historical shift emerging roughly around 600 BCE in a variety of civilizations, most notably ancient China, India, Judaism, and Greece, as part of a broader critical philosophy of history. He continued to write on (...) the idea over decades in books and articles and also presented his ideas to the fledgling Sociological Society of London in 1905, which were published the following year in the volume Sociological Papers, Volume 2. This article discusses Stuart-Glennie’s ideas on the moral revolution in the context of his philosophy of history, including what he termed “panzooinism”; ideas with implications for contemporary debates in theory, comparative history, and sociology of religion. It shows why he should be acknowledged as the originator of the theory now known as the axial age, and also now be included as a significant sociologist in the movement toward the establishment of sociology. (shrink)