There are many psychic mechanisms by which people engage with their selves. We argue that an important yet hitherto neglected one is self-appraisal via meta-emotions. We discuss the intentional structure of meta-emotions and explore the phenomenology of a variety of examples. We then present a pilot study providing preliminary evidence that some facial displays may indicate the presence of meta-emotions. We conclude by arguing that meta-emotions have an important role to play in higher-order theories of psychic harmony.

Various theories try to give accounts of how measures of this confidence do or ought to behave, both as far as the internal mental consistency of the agent as ...

Recent findings indicate that the constituting digits of multi-digit numbers are processed, decomposed into units, tens, and so on, rather than integrated into one entity. This is suggested by interfering effects of unit digit processing on two-digit number comparison. In the present study, we extended the computational model for two-digit number magnitude comparison of Moeller, Huber, Nuerk, and Willmes (2011a) to the case of three-digit number comparison (e.g., 371_826). In a second step, we evaluated how hundred-decade and hundred-unit compatibility (...) effects were moderated by varying the percentage of within-hundred (e.g., 539_582) and within-hundred-and-decade filler items (e.g., 483_489). From the results we predict that numerical distance as well as compatibility effects should indeed be modulated by the relevance of tens and units in three-digit number magnitude comparison: While in particular the hundred distance effect should decrease, we predict hundred-decade and hundred-unit compatibility effects to increase with the relevance of tens and units. (shrink)

Tool use research has suffered from a lack of consistent theoretical frameworks. There is a plethora of tool use definitions and the most widespread ones are so inclusive that the behaviors that fall under them arguably do not have much in common. The situation is aggravated by the prevalence of anecdotes, which have played an undue role in the literature. In order to provide a more rigorous foundation for research and to advance our understanding of the interrelation between tool use (...) and cognition, we suggest the adoption of Fragaszy and Mangalam's (2018) tooling framework, which is characterized by the creation of a body-plus-object system that manages a mechanical interface between tool and surface. Tooling is limited to a narrower suite of behaviors than tool use, which might facilitate its neurocognitive investigation. Indeed, evidence in the literature indicates that tooling has distinct neurocognitive underpinnings not shared by other activities typically classified as tool use, at least in primates. In order to understand the extent of tooling incidences in previous research, we systematically surveyed the comprehensive tool use catalog by Shumaker et al. (2011). We identified 201 tool use submodes, of which only 81 could be classified as tooling, and the majority of the tool use examples across species were poorly supported by evidence. Furthermore, tooling appears to be phylogenetically less widespread than tool use, with the greatest variability found in the primate order. However, in order to confirm these findings and to understand the evolution and neurocognitive mechanisms of tooling, more systematic research will be required in the future, particularly with currently underrepresented taxa. (shrink)

Der antike Mythos von Narziß erhält nicht erst in der modernen Psychologie, sondern bereits in früheren literarischen Seelenanalysen eine spezifische Funktion. Im Mittelalter beschreibt er bei der Darstellung leidenschaftlicher Liebe Probleme im Verhältnis des Mannes zu seiner Minnepartnerin. Der Vergleich der Bearbeitungen in der volkssprachlichen Lyrik, Epik und Didaxe wie in der lateinischen gelehrten Mythenexegese erhellt die verschiedenen Positionen, die hier eingenommen werden können, und die besondere Leistung in dem bekannten Lied Heinrichs von Morungen.

An effective formalism is developed to handle decaying two-state systems. Herewith, observables of such systems can be described by a single operator in the Heisenberg picture. This allows for using the usual framework in quantum information theory and, hence, to enlighten the quantum features of such systems compared to non-decaying systems. We apply it to systems in high energy physics, i.e. to oscillating meson–antimeson systems. In particular, we discuss the entropic Heisenberg uncertainty relation for observables measured at different times at (...) accelerator facilities including the effect of \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$\mathcal{CP}$\end{document} violation, i.e. the imbalance of matter and antimatter. An operator-form of Bell inequalities for systems in high energy physics is presented, i.e. a Bell-witness operator, which allows for simple analysis of unstable systems. (shrink)

In an age where issues like climate change and the unintended consequences of technological innovation are high on the ethical and political agenda, questions about the nature and extent of our responsibilities to future generations have never been more important, yet simultaneously so difficult to answer. This book takes a unique approach to the problem by drawing on diverse traditions of thinking about care (including developmental psychology, phenomenology and feminist ethics) to explore the nature and meaning of our relationship with (...) the future. Demonstrating that many influential perspectives on intergenerational ethics, including positions advanced by John Rawls, Brian Barry, and Ulrich Beck are undermined by problems relating to uncertainty, it shows that an approach based on care ethics can confront the uncertain future successfully and give a viable account of the nature and scope of future-oriented responsibilities. (shrink)

In questa sua nuova forma il libro, mentre non cessa di rivolgersi agli studenti, acquista l'ulteriore ambizione di rivolgersi ai cultori della materia, non per cercare un loro acritico consenso, ma certamente con la speranza di dar spunti di pensiero e di discussione. Le difficoltà sono quelle proprie di una riflessione che necessariamente si allontana dal senso comune, per farci prestare attenzione a ciò che ordinariamente facciamo, senza però rendercene conto. Per questo sono da sempre convinto che non esiste in (...) filosofia un unico metodo, che dia accesso all'intera complessità del nostro operare come soggetti intelligenti. Tra quelli proposti nel secolo appena trascorso, ho trovato particolarmente proficui l'analisi linguistica del secondo Wittgenstein, utilizzato soprattutto nelle prime parti del libro, e l'analisi della intenzionalità della fenomenologia di Husserl, utilizzata soprattutto nelle sue parti centrali. (shrink)

This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.

Suppose we believe that God created the world. Then surely we want it to be the case that he intended, in some sense at least, to create THIS world. Moreover, most theists want to hold that God didn't just guess or hope that the world would take one course or another; rather, he KNEW precisely what was going to take place in the world he planned to create. In particular, of each person P, God knew that P was to exist. (...) Call this the "standard" conception. Most theists find the standard conception appealing. Unfortunately, the view seems to conflict with the equally appealing idea — call it "temporal actualism" — that there are no "future" individuals beyond those that already exist in the present moment. For, on this view, for any historical person P, prior to creation, there was no such person as P and hence nothing about P for God to know. Hence, in particular, God couldn't have known that P was to exist. This is of course not a new problem. But past solutions to it are highly problematic. In this paper, after canvassing previous approaches, I will propose a solution that seems to preserve both temporal actualism and a suitably robust form of the standard conception while avoiding the pitfalls of the past. (shrink)

Aristotle attaches particular significance to the homonymy of many central concepts in philosophy and science: that is, to the diversity of ways of being common to a single general concept. His preoccupation with homonymy influences his approach to almost every subject that he considers, and it clearly structures the philosophical methodology that he employs both when criticizing others and when advancing his own positive theories. Where there is homonymy there is multiplicity: Aristotle aims to find the order within this multiplicity, (...) and believes that doing so is crucial to scientific inquiry and philosophical progress.Christopher Shields investigates and evaluates Aristotle's approach to questions about homonymy, characterizing the metaphysical and semantic commitments necessary to establish the homonymy of a given concept. Then, in a series of case-studies, Shields examines in detail some of Aristotle's principal applications of homonymy--to the body, sameness and oneness, life, goodness, and being. Shields's aim is not only to give a fuller understanding of Aristotle's methodology and to illuminate his specific doctrines in a variety of areas, but to show that this methodology remains fruitful today. (shrink)

This book argues that formation lies at the heart of Dietrich Bonhoeffer's ethical project. Ryan Huber examines Bonhoeffer's life story and his most influential ethical writings, from his encounter with Jesus Christ in the early 1930s until his arrest in 1943, to illustrate the centrality of Christological formation in both.

The white coat ceremony is a common practice at many American and European medical schools. Current justification for the ceremony is mainly based on the good will felt by participants and an assumed connection between the ceremony and encouraging humanistic values in medicine. Recent critiques of the ceremony faults its use of oaths, premature alignment of students and faculty, and the selective appropriation of meaning to the white coat itself. This paper responds to recent critiques by addressing their misconceptions and (...) arguing that the white coat ceremony is a contemporary medical ritual with a key role for students and faculty in developing a professional identity.Since its inception in 1993, the white coat ceremony has become a national and international phenomenon. It is now practised at the beginning of the year at more than 100 American medical schools and is supported by foundation grants dedicated to endorsing and encouraging professional development and humanism in medicine.1 While some literature addresses the symbolism and history of the white coat itself, few sources consider the meaning of the ceremony.2–4 A common appeal is to the emotion and good will felt at the event.1,5 Although feelings are important, a deeper justification is called for.Criticism of the WCC is more explicit, charging that the ceremony: uses the Hippocratic Oath inappropriately or, at best, prematurely; fosters improper student faculty relationships, and; interprets the meaning of the white coat selectively.6,7 Critics suggest either that students not be asked to swear an oath together because it might conflict with personally held beliefs, or that students not be allowed to take the oath until they have demonstrated competence as physicians.6 Some also say that the WCC aligns students with faculty and against patients.6 The third …. (shrink)

Christopher Hookway presents a series of studies of themes from the work of the great American philosopher and pragmatist, Charles S. Peirce (1839-1913). These themes center on the question of how we are to investigate the world rationally. Hookway shows how Peirce's ideas about this continue to play an important role in contemporary philosophy.

Moral error theories are often rejected by appeal to ‘companions in guilt’ arguments. The most popular form of companions in guilt argument takes epistemic reasons for belief as a ‘companion’ and proceeds by analogy. I show that this strategy fails. I claim that the companions in guilt theorist must understand epistemic reasons as evidential support relations if her argument is to be dialectically effective. I then present a dilemma. Either epistemic reasons are evidential support relations or they are not. If (...) they are not, then the companions in guilt argument fails. If they are, then a reduction of epistemic reasons to evidential support relations becomes available and, consequently, epistemic reasons cease to be a viable ‘companion’ for moral reasons. I recommend this structure of argument over existing strategies within the literature and defend my claims against recent objections from companions in guilt theorists. (shrink)

Das Werk des vorsokratischen Philosophen Parmenides, das nur fragmentarisch erhalten ist, kann als Lehrgedicht beschrieben werden. In diesem Buch werden zum ersten Mal die pädagogischen Aspekte des Gedichtes aufgrund einer detaillierten Diskussion von ausgewählten Fragmenten systematisch untersucht. Es werden u. a. folgende Fragen behandelt: Wie kommt der Suchende oder Lernende zur philosophischen Erkenntnis? Welche 'Wege' oder Methoden führen dorthin? Was für Lernstufen gibt es? Wie verhält sich der Lernende (der Kuros) zur Belehrenden (der Göttin)? Welcher geistige Zustand soll den Erkennenden (...) kennzeichnen? Parmenides' Ontologie wird hier als Beschreibung des Erkennenden in Betracht gezogen, insofern das erkennende Subjekt seinem Objekt entsprechen soll. Parmenides' philosophische Pädagogik wird im Rahmen der Erziehungstheorie und Praxis der antiken Philosophie dargestellt und mit dem Thema der Philosophie als Lebenskunst verglichen. (shrink)

A series of writings describes Hellenistic philosophy as spiritual guidance. Starting from a selection of Heraclitean fragments, this essay considers whether it is possible to read pre-Socratic philosophy as spiritual guidance. Its conclusion is that one cannot talk about spiritual guidance in the case of Heraclitus since he does not accompany the scholar in his search for understanding and because his teachings are not meant to be followed strictly and diligently. Finally, Heraclitus sets the impersonal Logos as a teacher; he (...) himself does not accept any human teachings. The only accepted learning comes through one's own experience; no-one can pass his wisdom on to anyone else. Moreover, the teachings of Heraclitus do not soothe man's grief or offer any eschatol-ogy; on the contrary, they are meant to deprive his listeners of all security. His teaching goes no further than to encourage the scholar in his own search for understanding. Only insofar as Heraclitus' teachings lead to psychic autonomy can we call them therapeutic. (shrink)

The language of hope is a ubiquitous part of political life, but its value is increasingly contested. While there is an emerging debate about hope in political philosophy, an assessment of the prevalent scepticism about its role in political practice is still outstanding. The aim of this article is to provide an overview of historical and recent treatments of hope in political philosophy and to indicate lines of further research. We argue that even though political philosophy can draw on recent (...) analyses of hope in analytic philosophy, there are distinct challenges for an account of hope in political contexts. Examples such as racial injustice or climate change show the need for a systematic normative account that is sensitive to the unavoidability of hope in politics as much as its characteristic dangers. (shrink)

The paper provides a systematic overview of recent debates in epistemology and philosophy of science on the nature of understanding. We explain why philosophers have turned their attention to understanding and discuss conditions for “explanatory” understanding of why something is the case and for “objectual” understanding of a whole subject matter. The most debated conditions for these types of understanding roughly resemble the three traditional conditions for knowledge: truth, justification and belief. We discuss prominent views about how to construe these (...) conditions for understanding, whether understanding indeed requires conditions of all three types and whether additional conditions are needed. (shrink)

Miranda Fricker's important study of epistemic injustice is focussed primarily on testimonial injustice and hermeneutic injustice. It explores how agents' capacities to make assertions and provide testimony can be impaired in ways that can involve forms of distinctively epistemic injustice. My paper identifies a wider range of forms of epistemic injustice that do not all involve the ability to make assertions or offer testimony. The paper considers some examples of some other ways in which injustice can prevent someone from participating (...) in inquiry. (shrink)