Whether in meta-analysis or single experiments, selecting results based on statistical significance leads to overestimated effect sizes, impeding falsification. We critique a quantitative synthesis that used significance to score and select previously published effects for situation awareness-performance associations. How much does selection using statistical significance quantitatively impact results in a meta-analytic context? We evaluate and compare results using significance-filtered effects versus analyses with all effects as-reported. Endsley reported high predictiveness scores and large positive mean correlations but used atypical methods: the (...) hypothesis was used to select papers and effects. Papers were assigned the maximum predictiveness scores if they contained at-least-one significant effect, yet most papers reported multiple effects, and the number of non-significant effects did not impact the score. Thus, the predictiveness score was rarely less than the maximum. In addition, only significant effects were included in Endsley’s quantitative synthesis. Filtering excluded half of all reported effects, with guaranteed minimum effect sizes based on sample size. Results for filtered compared to as-reported effects clearly diverged. Compared to the mean of as-reported effects, the filtered mean was overestimated by 56%. Furthermore, 92% of the as-reported effects were below the mean of filtered effects. We conclude that outcome-dependent selection of effects is circular, predetermining results and running contrary to the purpose of meta-analysis. Instead of using significance to score and filter effects, meta-analyses should follow established research practices. (shrink)

Mark Murphy dedicates _Divine Holiness and Divine Action_ to answering two questions: What is divine holiness? And why does it matter for understanding divine action? According to Murphy, divine holiness consists in God’s having those features that make it appropriate for creatures to be simultaneously attracted to and repelled by God. This account, in turn, affords a novel framework for understanding divine action, one intended to avoid the pitfalls of alternative approaches emphasizing God’s moral goodness or lovingkindness. In this essay, (...) we express agreement with Murphy’s idea that divine holiness is crucial for understanding divine action. But we find ourselves balking at two significant junctures. First, we contend that Murphy’s characterization of divine holiness requires revision, as appeal to attraction and repulsion doesn’t adequately capture attitudes such as awe and reverence that are central to experiences of the holy. And, second, we argue that the ‘holiness framework’ for divine action fails to accomplish its aims, largely because it rejects the claim that God’s perfect moral goodness and lovingkindness ground God’s holiness. We conclude that theorists should instead embrace a framework for action that integrates God’s perfect moral goodness, lovingkindness, and holiness. (shrink)

As object-directed emotions, reactive attitudes can be appropriate in the sense of fitting, where an emotion is fitting in virtue of accurately representing its target. I use this idea to argue for a theory of moral accountability: an agent S is accountable for an action A if and only if A expresses S’s quality of will and S has the capacity to recognize and respond to moral reasons. For the sake of argument, I assume that a reactive attitude is fitting (...) if and only if its constituent thoughts are true, and I argue for the above theory by determining thoughts partly constituting resentment and gratitude. Although others have argued that the capacity to recognize and respond to moral reasons is necessary for accountability, the argument here is significantly better in two respects. First, it does not rely on intermediary ethical principles, supplementary arguments, or assumptions about the nature of reactive attitudes specifically. Instead, it simply assumes that reactive attitudes, like all emotions, have cognitive content. Second, the argument here is more powerful because it brings to light the quality of will condition and has the resources to flesh out the capacity to recognize and respond to moral reasons. (shrink)

A common objection to particular views of attributability is that they fail to account for weakness of will. In this paper, I show that the problem of weakness of will is much deeper than has been recognized, extending to all views of attributability on offer because of the general form that these views take. The fundamental problem is this: current views claim that being attributionally responsible is a matter of exercising whatever capacity that they take to be relevant to attributability; (...) however, weakness of will cases show that we can be attributionally responsible for actions that result from failing to exercise that capacity. I propose a novel solution that any view of attributability can and must take on board in order to be viable. The solution is to recognize that being attributionally responsible is not fundamentally a matter of exercising the attributability-relevant capacity but is rather a matter of having that capacity, so long as that capacity figures in the explanation of the action. (shrink)

I argue that divine forgiveness is God’s openness to reconciliation with us, the wrongdoers, with respect to our wrongdoing. The main advantage of this view is that it explains the power of divine forgiveness to reconcile us to God when we repent. As I show, this view also fits well with the parable of the prodigal son, which is commonly taken to illustrate divine forgiveness, and it accounts for the close connection between divine forgiveness and Christ’s atonement. Finally, I demonstrate (...) that this view is particularly well-suited, although not committed, to the idea that God forgives us without our repentance. (shrink)

We study the effects of homeschool background and time use on academic performance among students at Patrick Henry College, a private religious institution with a 63-credit core classical liberal arts curriculum. Using ordinary least squares regression analysis, we examine four research questions: Does time use influence academic performance? Do homeschooled students perform differently than traditionally schooled students? Does parental education moderate the impact of homeschooling on academic performance? Does homeschooling moderate the impact of ACT scores on academic performance?

I argue that forgiveness is openness to reconciliation with the wrongdoer with respect to the wrongdoing. A victim is open to reconciliation with the wrongdoer with respect to the wrongdoing in vir...

Filipino's love for the elderly is undeniable. However, despite the respect they have for the elderly, an increasing amount of elderly abandonment is rising in the Philippines. The drastic increase in statistics of abandonment will still grow over the years because aging is inevitable. The primary goal of this study is to dig deeper into the experiences, challenges, and coping mechanisms of abandoned senior citizens inside of a home for the aged to spread awareness about this certain topic. By the (...) use of Interpretative Phenomenological Analysis, the study come up with the following findings: (1) The abandoned senior citizens chose to be inside the facility because they don't want to be a burden in their original homes. (2) Faith and religious works affect their psychological well-being. (3) Physical appearance does not affect their self-esteem. (4) Social support boosts their psychological well-being as well. (5) One of the biggest reasons why abandoned senior citizens left their homes is being neglected to cause them to leave and stay in home for the aged (6) Lastly, people inside the facilities accepted the fact that death is drawing closer to them but they don't want to die yet. (shrink)

I focus on the type of responsibility that an agent has for actions that express his practical identity, making it appropriate to evaluate him on the basis of those actions. This kind of responsibility is often called attributability. In this paper, I argue for a novel view of attributability—the Judgment Responsiveness View. According to the JRV, an agent is attributability responsible for an action A if and only if A results from either 1) his responding to his judgments about the (...) reasons that he has in favor of doing A by doing A or 2) his failing to exercise his capacity to respond to his judgments about the reasons that he has against doing A by not doing A. The JRV diverges from other views of attributability for actions in two significant respects. First, it is not reasonably thought of as a “deep self view.” According to deep self views, attributable actions are actions that express deep features of the agent, such as his fundamental values, cares, or commitments. As I show, thinking in terms of the deep self is too narrow for attributability. Second, unlike other views, the JRV claims—via condition 2)—that we can be attributionally responsible for actions that result from failing to exercise the attributability-relevant capacity to avoid them. My argument for the JRV thus shows that attributability is a broader and richer conception of responsibility than has been previously thought. (shrink)

I focus on the type of responsibility that an agent has for actions that express his practical identity, making it appropriate to evaluate him on the basis of those actions. This kind of responsibility is often called attributability. In this paper, I argue for a novel view of attributability—the Judgment Responsiveness View (JRV). According to the JRV, an agent is attributability responsible for an action A if and only if A results from either 1) his responding to his judgments about (...) the (normative) reasons that he has in favor of doing A by doing A or 2) his failing to exercise his capacity to respond to his judgments about the (normative) reasons that he has against doing A by not doing A. The JRV diverges from other views of attributability for actions in two significant respects. First, it is not reasonably thought of as a “deep self view.” According to deep self views, attributable actions are actions that express deep features of the agent, such as his fundamental values, cares, or commitments. As I show, thinking in terms of the deep self is too narrow for attributability. Second, unlike other views, the JRV claims—via condition 2)—that we can be attributionally responsible for actions that result from failing to exercise the attributability‐relevant capacity to avoid them. My argument for the JRV thus shows that attributability is a broader and richer conception of responsibility than has been previously thought. (shrink)

I argue that it is in the philosophers’ best interest to rule Kallipolis because that life is the best available to them. Although the life of pure contemplation of the Forms would make them happiest, I make the case that, on Plato’s view, this life is not an option for them because of the essential psychological connections that he posits between the individual and the city. To make this argument, I first draw on Plato’s city/soul analogy to explore why it (...) is in reason’s best interest to rule the soul. The answer, I claim, rests in the interconnectedness of the three parts of the soul. If reason does not rule the soul, Plato says that reason will be ruled by another part of the soul and will be forced to serve the ends of the ruling part, which is worse for reason than ruling the soul. Similarly, the philosophers must rule or be ruled. I argue that, as we would expect from the city/soul analogy, Plato thinks that it is worse for the philosophers to be ruled by another part of the city than to rule Kallipolis. This is because, on Plato’s view, individuals internalize their culture, and if the philosophers do not rule, they internalize an unjust culture, which adversely impacts their ability to contemplate the Forms. However, if the philosophers rule Kallipolis, they internalize a just society, which best facilitates their contemplating the Forms. The upshot is that, due to the interconnections that Plato sees between psyche and city, he thinks that ruling Kallipolis is the best option available to the philosophers. (shrink)

Stephen Darwall and R. Jay Wallace have independently argued that morality is essentially interpersonal by appealing to necessary connections between morality and responsibility. According to Darwall, morality is grounded in fundamentally second-personal accountability relations. On Wallace's view, a normative moral theory must say that agents’ attitudes towards the moral properties of their actions are reasons for responsibility reactions, which only relational moral theories can do. If either argument succeeds, non-relational moral theories are flawed. I demonstrate that neither argument succeeds. First, (...) I show that grounding morality in accountability relations is implausible. I then argue that the necessary connections that Wallace posits between responsibility and morality exist but need not be explained by moral theories. Finally, drawing on the objections to Darwall and Wallace, I show that, plausibly, no necessary connection between morality and responsibility exists that would rule out any non-relational moral theory. Hence, Darwall and Wallace's strategy does not work. (shrink)

In Atonement, Eleonore Stump develops a novel and compelling Thomistic account of the atonement and argues that Anselmian interpretations must be rejected. In this review essay, after summarizing her account, we raise worries about some aspects of it. First, we respond to her primary objection to Anselmian interpretations by arguing that, contrary to Stump, love does not require unilateral and unconditional forgiveness. Second, we suggest that the heart of Anselmian interpretations—that reconciliation with God requires reparation/restitution/satisfaction—is plausible and well-supported by some (...) of her own arguments. Third, we raise doubts about her views of the role of surrender in justification and the nature of justification itself. Finally, we question whether Stump’s account can successfully explain how the atonement deals with pre-justification sin. A central theme of our comments is that Stump’s Thomistic interpretation can be entwined with Anselmian interpretations to make a stronger account of the atonement. (shrink)

Feminist literature sometimes posits that competition and cooperation are opposites. This dichotomy is important in that it is often invoked in order to explain why mainstream economics has focused on market activity to the exclusion of non-market activity, and why this fascination or focus is sexist. The purpose of this paper is to demonstrate that the competition/cooperation dichotomy is false. Once the dichotomy is dissolved, those activities which are seen as competitive (masculine) and those which are seen as cooperative (feminine) (...) are no longer mutually exclusive but are, in fact, dependent upon one another. It is shown that the outcome of competition (more and better knowledge) enhances, and in some cases makes possible, cooperation. The function of battle is destruction; of competition, construction. Ludwig von Mises. (shrink)

Terence Cuneo & Jada Twedt Strabbing, Samuel Fleischacker, Jonathan Rutledge & Jordan Wessling, and Sameer Yadav have generously engaged with the accounts of divine holiness and its implications offered in my _Divine Holiness and Divine Action_ (2021), criticizing its arguments and in some cases offering attractive alternative accounts. Here I respond to some of their criticisms.