This article uses recent work in philosophy of science and social epistemology to argue for a shift in analytic philosophy of religion from a knowledge-centric epistemology to an epistemology centered on understanding. Not only can an understanding-centered approach open up new avenues for the exploration of largely neglected aspects of the religious life, it can also shed light on how religious participation might be epistemically valuable in ways that knowledge-centered approaches fail to capture. Further, it can create new opportunities for (...) interaction with neighboring disciplines and can help us revitalize and transform stagnant debates in philosophy of religion, while simultaneously allowing for the introduction and recovery of marginalized voices and traditions. (shrink)

Medieval and early modern devotional works rarely receive serious treatment from philosophers, even those working in the subfields of philosophy of religion or the history of ideas. In this article, I examine one medieval devotional work in particular—the Middle High German image- and verse-program, Christus und die minnende Seele (CMS)—and I argue that it can plausibly be viewed as a form of medieval public philosophy, one that both exhibited and encouraged philosophical innovation. I address a few objections to my proposal—namely, (...) that CMS is neither public enough nor that it counts as proper philosophy—and I attempt to defend CMS’s public philosophical credentials in light of these objections. I conclude with a brief discussion of how devotional texts like CMS can help us do innovative public philosophy today. (shrink)

This Element looks at religious experience and the role it has played in philosophy of religion. It critically explores the history of the intertwined discourses on mysticism and religious experience, before turning to a few specific discussions within contemporary philosophy of religion. One debate concerns the question of perennialism vs. constructivism and whether there is a 'common core' to all religious or mystical experience independent of interpretation or socio-historical background. Another central discussion concerns the epistemology of purportedly theophanic experience and (...) whether a perceptual model of religious experience can provide evidence or justification for theistic belief. The Element concludes with a discussion of how philosophy of religion can productively widen its treatment of religious experience in the service of creating a more inclusive and welcoming discipline. (shrink)

In 2010, pitcher Armando Galarraga was denied a perfect game when umpire Jim Joyce called Jason Donald safe at first with two outs in the bottom of the 9th. In the numerous media discussions that followed, Joyce’s ‘blown’ call was commonly referred to as ‘mistaken’, ‘wrong’, or otherwise erroneous. However, this use of language makes some not uncontroversial ontological assumptions. It claims that the fact that a runner is safe or out has nothing to do with the ruling of the (...) umpire himself, but rather with some state of the universe that does not depend on the umpire for its existence. In this paper, I recast the problem as a version of Plato’s Euthyphro Dilemma and argue that the view implied by the above assertions is actually misguided. Instead, I hope to show that an alternative view – what I call ‘restricted umpire voluntarism’ – is actually more in line with the spirit of the game of baseball and is not as counterintuitive as it may appear.. (shrink)

In this introductory chapter, we discuss some of the challenges raised by the project of pluralization in the discipline of philosophy. We look at a few theoretical approaches to pluralization that this volume takes up—namely, the figure-based approach, the global approach, and the genre-based approach—and we consider what the pluralization project might also mean for philosophical pedagogy. Finally, we give a brief summary of the contributions in this volume and provide possible cross-references for each chapter.

In this paper we argue that to adequately capture the complicated relationship between Descartes' work and late medieval thought, philosophers need to think not only about his ideas but also about his presentation and choice of genre. Reading the Meditations as a mere discursive treatise containing a progressive and consistent set of arguments intended to establish a particular philosophical position fails to appreciate the eponymous genre that Descartes explicitly chose to employ in writing them. Instead, we argue that reading the (...) text in light of the long tradition of contemplative meditative literature opens up a radically new way of interpreting the Meditations as a “mystagogical” project of spiritual edification and epistemic and volitional transformation. During such a transformation, the meditator undergoes a series of revelatory experiences structurally similar to those we find in various so-called “mystical” or “mystagogical”literature, in the Christian West. We show how paying attention to these mystagogical aspects of the Meditations can open up new avenues for understanding the connection between the theoretical, practical, and theological aspects of Descartes' thought. Such a reading resolves a number of seemingly glaring problems and peculiarities in the Meditations including the Cartesian circle, and the tension in the Cartesian notion of the freedom of the will. We also argue that the odd detours the meditator takes in the Sixth Meditation through physiology are not mere digressions but rather mark an often overlooked aspect of the mystagogical story – the return to embodiment as a transformed self. Indeed, the overly intellectualist emphasis of contemporary scholars on both the contemplative aspects of mystagogical literature and the epistemological focus of Descartes' project in the Meditations have caused them to largely overlook the ways in which the aim of both medieval and Cartesian meditation involves a transformative re-orientation of the whole person and their understanding of the world – one which has practical, moral, and social consequences that have gone underexplored in discussions of these texts. (shrink)

Although there has been much discussion regarding shame and guilt, not enough has been said about the complexities of the relationship between the two. In this paper, I examine one way in which I take shame and guilt to interact – namely in cases of so-called “survivor’s guilt” among victims of trauma. More specifically, I argue that survivor’s guilt may represent a kind of response to feelings of shame – one which is centrally tied to the central philosophical notions of (...) autonomy and integrity. (shrink)

In this paper, I examine various philosophical approaches to religious experience and natural theology and look at some ways in which the former might be relevant for the latter. I argue that by thinking more about oft-overlooked or -underemphasized understandings of a) what might constitute religious experience and b) what functions natural theology might serve, we can begin to develop a more nuanced approach to natural theological appeals to religious experience — one that makes use of materially mediated religious experience (...) to develop a natural theology more sensitive to the varieties of experience of lived religion “on the ground”. (shrink)

Issues surrounding pregnancy loss are rarely addressed in Christian philosophy. Yet a modest estimate based on the empirical and medical literature places the rate of pregnancy loss between fertilization and term at somewhere between 40–60%. If miscarriage really is as common as the research gives us to believe, then it would seem a pressing topic for a Christian philosophy of the future to address. This paper attempts to begin this work by showing how thinking more closely about pregnancy loss understood (...) as a grievable event can have a profound impact on the way we think about particular theoretical debates in Christian philosophy and provide opportunities for the discipline to put its skills to use in the development of helpful conceptual and hermeneutical resources for those grieving such losses. However, this will require seeking out and taking seriously the testimony of those who have undergone pregnancy loss, as well as getting clearer on how best to conceptualize pregnancy and its loss in the first place. (shrink)

In this chapter, we examine a few potential problems when inquiring into the ethics of medieval Christian and Islamic mystical traditions: First, there are terminological and methodological worries about defining mysticism and doing comparative philosophy in general. Second, assuming that the Divine represents the highest Good in such traditions, and given the apophaticism on the part of many mystics in both religions, there is a question of whether or not such traditions can provide a coherent theory of value. Finally, the (...) antinomian tendencies and emphasis on passivity of some mystics might lead one to wonder whether their prescriptive exhortations can constitute a coherent theory of right action. We tackle each of these concerns in turn and discuss how they might be addressed, in an attempt to show how medieval mysticism, as a fundamentally practical enterprise, deserves more attention from practical and moral philosophy than it has thus far received. (shrink)

While some philosophical models reduce religious faith to either mere belief or affect, more recent accounts have begun to look at the volitional component of faith. In this spirit, John Bishop has defended the notion of faith as a ‘doxastic venture’. In this article, I consider Bishop's view in detail and attempt to show that his account proves on the one hand too permissive and on the other too restrictive. Thus, although the doxastic-venture model offers certain advantages over other prominent (...) views in the philosophy of religion, it still falls short of providing us with an ultimately satisfactory account of religious faith. (shrink)

There are at least three basic phenomena that philosophers traditionally classify as paradigm cases of irrationality. In the first two cases, wishful thinking and self-deception, a person wants something to be true and therefore ignores certain relevant facts about the situation, making it appear to herself that it is, in fact, true. The third case, weakness of will, involves a person undertaking a certain action, despite taking herself to have an all-things-considered better reason not to do so. While I think (...) that Stephen Colbert's notion of "truthiness" might be able to fit the mold of each of these three kinds of irrationality, it applies most directly to cases of wishful thinking and self-deception — and it’s these two types of irrationality that I discuss extensively in this paper. As we will see, there are some troubling philosophical problems that arise regarding phenomena like self-deception. But we can use the concept of truthiness to show how these “paradoxes of irrationality” may be resolved without denying the fundamental irrationality of truthiness itself. -/- An earlier version of this paper ("Truthiness, Self-Deception, and Intuitive Knowledge") appeared in "The Daily Show and Philosophy" (2007). (shrink)

In the "Ethics", Abelard discusses the example of a judge who knowingly convicts an innocent defendant. He claims that this judge does rightly when he punishes the innocent man to the full extent of the law. Yet this claim seems counterintuitive, and, at first glance, contrary to Abelard’s own ethical system. Nevertheless, I argue that Abelard’s ethical system cannot be viewed as completely subjective, since the rightness of an individual act of consent is grounded in objective standards established by God. (...) Likewise, any particular civil government must derive its authority objectively from the natural and/or Christian laws, which ground its possibility and function. In this paper, I examine Abelard’s explication of the natural law, discoverable through reason, and the divine laws, knowable only through revelation, in order to explore what form an adequate civil law would have to take under which the judge could be said to have acted rightly. (shrink)

This collection of 15 accessible essays on neglected philosophical figures and traditions aims to provide readers with concrete access points to less familiar philosophical sources and methods. Showcasing the latest research by both up-and-coming and well-established scholars, each essay focuses on a particular topic relevant to the pluralization of the history of philosophy and offers advice for incorporating the figure, theme, or approach into the philosophy classroom.

This micro-summary and extended overview for the Special Divine Action Project discusses the connection between divine action and religious experience.

From a theoretical standpoint, the problem of human suffering can be understood as one formulation of the classical problem of evil, which calls into question the compatibility of the existence of a perfect God with the extent to which human beings suffer. Philosophical responses to this problem have traditionally been posed in the form of theodicies, or justifications of the divine. In this article, I argue that the theodical approach in analytic philosophy of religion exhibits both morally and epistemically harmful (...) tendencies and that philosophers would do better to shift their perspective from the hypothetical “God’s-eye view” to the standpoint of those who actually suffer. By focusing less on defending the epistemic rationality of religious belief and more on the therapeutic effectiveness of particular imaginings of God with respect to suffering, we can recover, (re)construct, and/or (re)appropriate more virtuous approaches to the individual and collective struggle with the life of faith in the face of suffering. (shrink)

Jon Stewart's continued criticism of the inconsistency and irrationality of the American media, the notion of truthiness has relevance for any fan of The Daily Show. This chapter looks a little bit more closely at two notions of truthiness. Focusing on the first sense, it draws some parallels between truthiness and paradigm cases of motivated epistemic irrationality like wishful thinking and self‐deception. Then, it turns to the second sense to see if relying on our guts in the way Colbert suggests (...) might sometimes be rational. (shrink)

I begin this review with a brief overview of the book itself, followed by a discussion of its pedagogical usefulness as a text in Philosophy of Sport and Philosophy of Religion courses. I then move on to discuss a few points in the book that I take to be especially interesting and/or problematic from a philosophical point of view.

The tendency for individuals to interpret ambiguous information in a threatening way is theorised to maintain anxiety disorders. Recent findings suggest that positive and negative interpretation bi...

Attentional bias towards threat can be demonstrated by enhanced processing of threat-related targets and/or greater interference when threat-related distractors are present. These effects are argued to reflect processing within the orienting and executive control networks of the brain respectively. This study investigated behavioural and electrophysiological correlates of early selective attention and top-down attentional control among females with high or low spider fear. Participants completed a novel flanker go/nogo task in which a central schematic flower or spider stimulus was flanked by (...) either congruent or incongruent distractors. Participants responded to green stimuli and withheld response to yellow stimuli. High fear participants demonstrated significantly shorter reaction times and greater P1 amplitude to spider targets, suggesting specific hypervigilance towards threat-relevant stimuli. In contrast to predictions, there was little evidence for behavioural interference effects or differences in N2 amplitude when distractor stimuli were threat-relevant. (shrink)

Academic dishonesty, including cheating and plagiarism, is on the rise in colleges, particularly among engineering students. While students decide to engage in these behaviors for many different reasons, academic integrity training can help improve their understanding of ethical decision making. The two studies outlined in this paper assess the effectiveness of an online module in increasing academic integrity among first semester engineering students. Study 1 tested the effectiveness of an academic honesty tutorial by using a between groups design with a (...) Time 1- and Time 2-test. An academic honesty quiz assessed participants’ knowledge at both time points. Study 2, which incorporated an improved version of the module and quiz, utilized a between groups design with three assessment time points. The additional Time 3-test allowed researchers to test for retention of information. Results were analyzed using ANCOVA and t tests. In Study 1, the experimental group exhibited significant improvement on the plagiarism items, but not the total score. However, at Time 2 there was no significant difference between groups after controlling for Time 1 scores. In Study 2, between- and within-group analyses suggest there was a significant improvement in total scores, but not plagiarism scores, after exposure to the tutorial. Overall, the academic integrity module impacted participants as evidenced by changes in total score and on specific plagiarism items. Although future implementation of the tutorial and quiz would benefit from modifications to reduce ceiling effects and improve assessment of knowledge, the results suggest such tutorial may be one valuable element in a systems approach to improving the academic integrity of engineering students. (shrink)

The Internet and electronic communication technologies have taken the psychological field by storm. From the innovations of new web interventions for easier access to care to the increased ease of client scheduling and communication, these developments have greatly advanced mental health care. However, these advantages are also laced with ethical implications that warrant attention. Without judicious consideration, social media use by psychotherapists can lead to inadvertent self-disclosures to clients that risk damaging the therapeutic alliance, interfering with therapeutic processes, and placing (...) both the client and clinician at risk. A better understanding of the ethical implications of social media use is warranted so that guidelines for appropriate use can be developed and implemented. This article highlights the potential risks associated with social media use by psychotherapists and, in absence of formalized guidelines, offers recommendations for best practices. (shrink)

We explored the relationship between qualities of victims in hypothetical scenarios and the appearance of framing effects. In past studies, participants’ feelings about the victims have been demonstrated to affect whether framing effects appear, but this relationship has not been directly examined. In the present study, we examined the relationship between caring about the people at risk, the perceived interdependence of the people at risk, and frame. Scenarios were presented that differed in the degree to which participants could be expected (...) to care about the group and the extent to which the group could be construed as interdependent. A framing effect was found only for the scenario describing the victims as the participants’ friends who did not know each other (high caring/low interdependence), and this went in the opposite direction from typical framing effects. Finally, perceived interdependence and caring affected choice both within and across scenarios, with more risky choices made by participants with high interdependence ratings and high caring ratings. (shrink)

In spring 2020, COVID-19 and the ensuing social distancing and stay-at-home orders instigated abrupt changes to employment and educational infrastructure, leading to uncertainty, concern, and stress among United States college students. The media consumption patterns of this and other social groups across the globe were affected, with early evidence suggesting viewers were seeking both pandemic-themed media and reassuring, familiar content. A general increase in media consumption, and increased consumption of specific types of content, may have been due to media use (...) for coping strategies. This paper examines the relationship between the stress and anxiety of university students and their strategic use of media for coping during initial social distancing periods in March-April 2020 using data from a cross-sectional survey. We examine links between specific types of media use with psychological well-being concepts, and examine the moderating roles of traits as buffers against negative relationships between stress and anxiety and psychological well-being. Our findings indicate that stress was linked to more hedonic and less eudaimonic media use, as well as more avoidant and escapist media-based coping. Anxiety, on the other hand, was linked to more media use in general, specifically more eudaimonic media use and a full range of media-based coping strategies. In turn, escapist media was linked to negative affect, while reframing media and eudaimonic media were linked to positive affect. Avoidant coping was tied to poorer mental health, and humor coping was tied to better mental health. Hedonic and need-satisfying media use were linked to more flourishing. Hope, optimism, and resilience were all predictive of media use, with the latter two traits moderating responses to stress and anxiety. The findings give a nuanced portrait of college students’ media use during a pandemic-induced shutdown, showing that media use is closely intertwined with well-being in both adaptive and maladaptive patterns. (shrink)

This arts- based project creatively introduces residents to photography, self-portraiture and narratives to document the longitudinal journey of becoming a family physician. Visual arts and writing can foster reflection: an important skill to cultivate in developing physicians. Unfortunately, arts based programs are lacking in many residency programs. Tools and venues that nourish physician well being and resilience may be important in today’s changing healthcare environment and epidemic of physician burnout. Residents created self-portraits with accompanying narratives throughout their three-year training. Analysis (...) of the portraits and accompanying narratives completed the assessment. Residents created a body of work that includes 182 creative and deeply personal portraits and narratives. The five most frequent themes of portraits included “Residency is Difficult,” “Hobbies,” “Family,” “Growing as a Doctor,” and “Coping Mechanisms.” Self-portrait photography and reflection gives insight into the journey of becoming a family medicine physician at a deeply personal and professional level. Further partnerships between residency programs and the arts should be explored to promote reflection. (shrink)

The development of genomic technologies has seemed almost magical. Excitement about it, both in medicine and among the public, stems from the belief that genomic techniques will illuminate the causes of health and disease, will lead to effective interventions for both rare and common genetic conditions, and will inform reproductive decision‐making. Novel diagnostic tools, however, are often deployed before targeted therapies are developed, tested, or available and before their psychosocial implications are explored. Newer technologies such as prenatal whole exome screening (...) are seen as offering “decisional autonomy” to expectant parents, although such technologies identify information about genetic sequencing that may not have clear meaning. The “therapeutic gap” between the ability to conduct genetic sequencing and the ability to fully understand what the test results mean, much less what treatments to offer, leaves families with complex and unclear information they cannot act upon with confidence during pregnancy. In this essay, we will consider the psychosocial and ethical implications of such assumptions—and of the uncertain information produced by these technologies—for individuals and families and for societal aspects such as medical service usage and demographic inequities. (shrink)

Food security scholarship and policy tends to embrace the nutrition status of individual men, women and children as the end-goal of food security efforts. While there has been much value in investigating and trying to ensure sufficient nutrition for struggling households around the world, this overriding emphasis on nutrition status has reduced our understandings of what constitutes food adequacy. While token attention has been paid to more qualitative ideas like “cultural appropriateness,” food security scholars and policy makers have been unable (...) to understand the broader value of food, which exceeds its caloric and nutrient counts. Drawing on empirical work from Medellín, Colombia, the paper argues that having adequate food means much more than simply sufficient nutrient intake, perhaps especially among marginalized groups. Exploring the case of food insecure women from Colombia who were forcibly displaced from rural to urban, we demonstrate how understandings of food adequacy must consider the social and environmental imaginaries of marginalized groups. (shrink)