Practical wisdom is the intellectual virtue that enables a person to make reliably good decisions about how, all-things-considered, to live. As such, it is a lofty and important ideal to strive for. It is precisely this loftiness and importance that gives rise to important questions about wisdom: Can real people develop it? If so, how? What is the nature of wisdom as it manifests itself in real people? I argue that we can make headway answering these questions by modeling wisdom (...) on expert skill. Presenting the main argument for this expert skill model of wisdom is the focus of this paper. More specifically, I’ll argue that wisdom is primarily the same kind of epistemic achievement as expert decision-making skill in areas such as firefighting. Acknowledging this helps us see that, and how, real people can develop wisdom. It also helps to resolve philosophical debates about the nature of wisdom. For example, philosophers, including those who think virtue should be modeled on skills, disagree about the extent to which wise people make decisions using intuitions or principled deliberation and reflection. The expert skill model resolves this debate by showing that wisdom includes substantial intuitive and deliberative and reflective abilities. (shrink)

Despite increased philosophical and psychological work on practical wisdom, contemporary interdisciplinary wisdom research provides few specifics about how to develop wisdom (Kristjánsson 2022). This lack of practically useful guidance is due in part to the difficulty of determining how to combine the tools of philosophy and psychology to develop a plausible account of wisdom as a prescriptive ideal. Modeling wisdom on more ordinary forms of expertise is promising, but skill models of wisdom (Annas 2011; De Caro et al. 2018; Swartwood (...) 2013b; Tsai 2023) have been challenged on the grounds that there are important differences between wisdom and expert skills (Hacker-Wright 2015, p. 986; Kristjánsson 2015, pp. 98, 101; Stichter 2015, 2016, 2018). I’ll argue that we can both vindicate the promise of skill models of wisdom and begin to specify practically useful strategies for wisdom development by attending to a reflective process that I call Case-Based Critical Reflection. I begin by demonstrating the process as it arose in a notable example from everyday life, illustrating how the process can be usefully applied to a case study of interest to wisdom scientists, and explaining its philosophical pedigree. After isolating the key features that make it relevant to wisdom development, I argue that attending to the importance of Critical Reflection can defuse prominent objections to skill models of wisdom. (shrink)

Agent-causal libertarians maintain we are irreducible agents who, by acting, settle matters that aren’t already settled. This implies that the neural matters underlying the exercise of our agency don’t conform to deterministic laws, but it does not appear to exclude the possibility that they conform to statistical laws. However, Pereboom (Noûs 29:21–45, 1995; Living without free will, Cambridge University Press, Cambridge, 2001; in: Nadelhoffer (ed) The future of punishment, Oxford University Press, New York, 2013) has argued that, if these neural (...) matters conform to either statistical or deterministic physical laws, the complete conformity of an irreducible agent’s settling of matters with what should be expected given the applicable laws would involve coincidences too wild to be credible. Here, I show that Pereboom’s argument depends on the assumption that, at times, the antecedent probability certain behavior will occur applies in each of a number of occasions, and is incapable of changing as a result of what one does from one occasion to the next. There is, however, no evidence this assumption is true. The upshot is the wild coincidence objection is an empirical objection lacking empirical support. Thus, it isn’t a compelling argument against agent-causal libertarianism. (shrink)

Event-causal libertarians maintain that an agent’s settling of whether certain states-of-affairs obtain on a particular occasion can be reduced to the causing of events by certain mental events or states, such as certain desires, beliefs and/or intentions. Agent-causal libertarians disagree. A common critique against event-causal libertarian accounts is that the agent’s role of settling matters is left unfilled and the agent “disappears” from such accounts—a problem known as the disappearing agent problem. Recently, Franklin has argued that an “enriched” event-causal account (...) can overcome this problem. Franklin, however, doesn’t consider whether, as Pereboom argues, the agent as decider of “torn decisions” disappears from even enriched accounts. As I show here, Franklin’s enriched account takes some modifying if it is to overcome Pereboom’s torn decision problem—a special case of the disappearing agent problem. However, as I also show, there is a more fundamental problem facing event-causal libertarian accounts. It is implausible that an agent qua event or state simultaneously settles whether and how she intervenes. The upshot is that events and/or states lack an ability essential to completely fulfilling an agent’s role qua settler. This isn’t a problem for agent-causal accounts like the one offered by Steward because in as much as an agent qua substance settles whether her body moves in certain ways on certain occasions she simultaneously settles whether and how she intervenes. As a consequence, event-causal libertarians face a dilemma, or rather several, that agent-causal libertarians do not. This may ultimately be explained by the irreducibility of causation by agents to causation by events. (shrink)

The Role of Faith and Religious Diversity in Educational Practices, edited by Jason DeHart, offers a compelling solution to address this critical issue. This transformative book explores the intersections between faith and educational practices, drawing on research-based narratives and studies to illuminate the implications of policy and practice through a faith-based lens. By embracing a broad definition of religion and faith, it fosters diverse perspectives and encourages critical reflection on the importance of religious diversity in education. Through practical insights (...) and evidence-based guidance, this book empowers researchers and educators to create inclusive spaces for faith-related discussions and develop policies that honor and respect religious identities. By engaging with this book, scholars and educators can take tangible steps toward cultivating inclusive and enriching learning environments that value and celebrate the diverse religious perspectives of all students. (shrink)

Phenomenological Studies in Education explores and applies methods associated with phenomenological work to build knowledge of experiences in education and pedagogy. Covering topics such as building inclusive environments, descriptive phenomenology, and phenomenological interviewing experiences this book is ideal for researchers in educational studies qualitative researchers and students.

Virtues, broadly understood as stable and robust dispositions for certain responses across morally relevant situations, have been a growing topic of interest in psychology. A central topic of discussion has been whether studies showing that situations can strongly influence our responses provide evidence against the existence of virtues (as a kind of stable and robust disposition). In this review, we examine reasons for thinking that the prevailing methods for examining situational influences are limited in their ability to test dispositional stability (...) and robustness; or, then, whether virtues exist. We make the case that these limitations can be addressed by aggregating repeated, cross-situational assessments of environmental, psychological and physiological variables within everyday life—a form of assessment often called ecological momentary assessment (EMA, or experience sampling). We, then, examine how advances in smartphone application (app) technology, and their mass adoption, make these mobile devices an unprecedented vehicle for EMA and, thus, the psychological study of virtue. We, additionally, examine how smartphones might be used for virtue development by promoting changes in thought and behavior within daily life; a technique often called ecological momentary intervention (EMI). While EMA/I have become widely employed since the 1980s for the purposes of understanding and promoting change amongst clinical populations, few EMA/I studies have been devoted to understanding or promoting virtues within non-clinical populations. Further, most EMA/I studies have relied on journaling, PDAs, phone calls and/or text messaging systems. We explore how smartphone app technology provides a means of making EMA a more robust psychological method, EMI a more robust way of promoting positive change, and, as a result, opens up new possibilities for studying and promoting virtues. (shrink)

One important aim of moral philosophy courses is to help students build the skills necessary to make their own well-reasoned decisions about moral issues. This includes the skill of determining when a particular moral reason provides a good answer to a moral question or not. Helping students think critically about religious reasons like “because God says so” and “because scripture explicitly says so” can be challenging because such lessons can be misperceived as coercive or anti-religious. I describe a framework for (...) teaching about religion and moral reasons that I have found overcomes these challenges while also building generalizable skill at analyzing and evaluating moral reasons. (shrink)

In this highly original book, Jason Hill defends a strong form of moral cosmopolitanism and lays the groundwork for a new view of the self. To achieve a radical cosmopolitan identity, he argues it may be necessary to forget aspects of one's racial and ethnic socialization. The idea of forgetting where one came from demands that morally recreated persons disown parts or even all of their cultures if these cultures are oppressive or denigrate human life. Hill draws on existentialism, (...) developmental psychology, and his own experiences as a Caribbean immigrant to the United States to present a philosophy for the new millennium. (shrink)

Libet-style experiments and volitions -- The need for an analysis of human agency -- An Aristotelian account of human agency -- Compatibilist concerns -- Choices and voluntary conduct -- Neuronal mechanisms and voluntary conduct -- A metaphysical framework : voluntary agency, emergence and downward causation.

In lieu of an abstract, here is a brief excerpt of the content:Operating in a Contemporary Safety NetJason D. KeuneIt is summer, and I have just started my fourth year of general surgery residency, having just returned from two years in the lab. My “lab years” were spent as a Scholar–in–Residence of the American College of Surgeons. The scholarship that I engaged in included obtaining an MBA and a Graduate Certificate in Professional Ethics. The ethics component was self–designed with help (...) from an advisor, and was made up of graduate courses in political theory, healthcare financing law and bioethics. To say that I was reflective as I returned to the clinical rotations of the fourth year of residency would be understated.During this two–year period, I did not operate. I did do some clinical work during this time, but there wasn’t anyone in town willing to hire a partially–trained surgeon to do anything operative. I ended my third year of residency very happy with my technical skills, and was not sure just how these skills would survive a two–year hiatus. The challenge, as I thought of it then, would be to return to clinical rotations with this insecurity in mind and try to gain insight into just how rusty my skills were in a short period of time, and rectify them. I was in for a surprise.I felt a chill of trepidation when I discovered that the rotation that had been selected for me to return to was one in which I would be assigned to operate on and care for a low–income population of uninsured or underinsured patients with surgical problems—with minimal attending supervision. The patients were referred from the Federally Qualified Health Centers in town. The rotation had arisen from altruistic roots. The surgical service, provided at a large, academic urban hospital, was established when the city’s last remaining public hospital closed its doors for surgical patients. The service was an upright attempt to provide surgical continuity for this population. As I started the rotation and performed my first surgeries in two years with very minimal supervision, I realized that I would be participatory in what sums to a thoroughly unjust healthcare system. I would be caught in a swirl of humanitarian justice celebrated and a focus on a justice that seemed to fall short of a mark.The indigent hospital itself managed the clinic with a full complement of staff befitting a contemporary surgical clinic, albeit with a rather rudimentary computer system. The recordkeeping mechanism in our surgical office, however, was done without administrative assistance. We occupied a small room amongst the academic surgical offices at our home institution. The chief resident sat at a large [End Page 12] desk, the intern at a smaller desk, and the medical student had a chair and a laptop. The recordkeeping mechanism tracking who needed surgery, who had had surgery, and who needed follow–up on pathology was maintained by all members of the team. It involved one labyrinthine Excel spreadsheet, with multiple tabs, and a complex color–coordinated scheme of organization. The team would scan the entire thing on a daily basis to make sure nothing would be missed.When it came time to schedule a patient for the operating room, it was my responsibility as a chief resident to get an attending to “cover the case”, which amounted to finding an attending who agreed, at the bare minimum, to be present for the “critical portion” of the case. If the case was complex or very difficult, an attending surgeon would have to be sought who would scrub in and help perform the procedure. Not every attending would cover a charity case—the reasons why were not forthcoming. One surgeon would scrub every case he was asked to cover, stating that he felt every patient should have the same chance at the best treatment. Another would come to the room, but sit along the wall and review manuscripts as we operated, there to grant reassurance, and answer questions, but not, presumably, to direct the overall decision–making. All patients with breast cancer were seen, and operated on by one very dedicated breast surgeon with a humanitarian bent.I... (shrink)

This project is an attempt to frame and develop the questions: What is the relation between the economy, what Marx called the mode of production, and transformations of subjectivity and social relations? How is it possible to think these relations without reducing one to the other, or effacing one for the sake of the other? In short, how can we think the materiality of subjectivity? Several different discourses and lines of research provoke these questions. First, recent and not so recent (...) work within continental philosophy in relation to the "critique of the subject," argues for an investigation of the practices of knowledge, power, and desire productive of historically determinate forms of subjectivity. The second line of research includes a history of heterogeneous Marxist thinkers all of whom attempt to locate in Marx's texts a series of questions, largely unresolved, regarding the relations between production and power, politics and the economy, culture and materiality. To identify these two discourses as provocations, however, is not to suggest that what is at stake in this project is the simple adjudication, or settling of accounts, between Marxism and post-structuralism---a question which would only be of interest to a handful of academics. Rather the investigation into these two lines of research has as its framework a larger and somewhat inchoate series of questions regarding the contemporary socio-historical condition. These questions all begin from the intuition that contemporary society, what is called "post-industrial," "postmodern," or "information society," entails a fundamental transformation of the relations, or an accelerated breakdown of the divisions, between the spheres of the economy, culture, politics, and subjectivity. I argue that these questions, and the current juncture which they attempt to grasp, can be clarified through an articulation of the complex relation between the mode of production and the production of subjectivity; such an articulation takes the form of a genealogy of various critical junctures in the writing of Marx, the debates within western Marxism and critical theory, and contemporary continental philosophy. (shrink)

Teaching healthcare ethics at the doctoral level presents a particular challenge. Ethics is often taught to medical students, but rarely is medicine taught to graduate students in health care ethics. In this paper, Medicine for Ethicists [MfE] — a course taught both didactically and experientially — is described. Eight former MfE students were independently interviewed in a semi-structured, open-ended format regarding their experience in the experiential component of the course. Themes included concrete elements about the course, elements related to the (...) broader PhD student learning experience, and themes related to the students’ past and future career experiences. Findings are related to the educational philosophy of John Dewey and David Kolb’s experiential learning theory. Broader implications of this work are explored. (shrink)

Objective: Compassion has been associated with eudaimonia and prosocial behavior, and has been regarded as a virtue, both historically and cross-culturally. However, the psychological study of compassion has been limited to laboratory settings and/or standard survey assessments. Here, we use an experience sampling method (ESM) to compare naturalistic assessments of compassion with standard assessments, and to examine compassion, its variability, and associations with eudaimonia and prosocial behavior. -/- Methods: Participants took a survey which included standard assessments of compassion and eudaimonia. (...) Then, over four days, they were repeatedly asked about their level of compassion, eudaimonia, and situational factors within the moments of daily life. Finally, prosocial behavior was tested using the Dual Gamble Task and an opportunity to donate task winnings. -/- Results: Analyses revealed within-person associations between ESM compassion and eudaimonia. ESM compassion also predicted eudaimonia at the next ESM time point. While not impervious to situational factors, considerable consistency was observed in ESM compassion in comparison with eudaimonia. Further, ESM compassion along with eudaimonia predicted donating behavior. Standard assessments did not. -/- Conclusion: Consistent with virtue theory, some individual’s reports displayed a probabilistic tendency toward compassion, and ESM compassion predicted ESM eudaimonia and prosocial behavior toward those in need. (shrink)

This essay argues that an account of vocation that ties one’s work with divine calling stands counter to the biblical witness of calling in the New Testament. Rather than calling to a particular profession, the biblical account of calling is to a unique way of living that is to exemplify the followers of Christ. Therefore, the re-enchantment of medicine is not accomplished when one makes the practice itself sacred simply by imagining it as one’s divine calling. Rather, the sacredness of (...) medicine is rooted in the character of the physician whose daily decisions and patient interactions are the outcomes of virtues inculcated in worship, prayer, Bible study, and all other practices that mark the life of faith. Thus, the practitioner avoiding burnout asks not “Am I called to be a physician?” but “How as a physician in the daily practice of medicine might I exemplify my calling to Christ-likeness?”. (shrink)

According to the Social Security Administration, 98% of minor children are eligible to receive survivors benefits if a working parent dies. However, the eligibility of children born, and even conceived, after a working parent dies is less clear. In recent years, the Social Security Administration has received more than 100 applications for survivors benefits filed on behalf of children conceived after a parent's death, and one such case, Astrue v. Capato, was heard by the U.S. Supreme Court in 2012. In (...) that case, whether the child is eligible to inherit under state intestacy law was accepted as a reasonable — and is a common — approach for determining eligibility for Social Security survivors benefits. The purpose of this study is to examine attitudes concerning access to Social Security survivors benefits in the context of various reproductive pathways and varying state intestacy laws. (shrink)

In this paper, we examine whether relational mobility on a country level related to individuals’ tendencies to restrict their movement following the onset of the global COVID-19 pandemic and following the issuance of stay-at-home orders in their country. We use data on geographic mobility, composed of records of geolocation information provided via mobile phones, to examine changes in geographic mobility at the onset of the COVID-19 pandemic. We show that individuals in countries with higher RM tended to decrease their geographic (...) mobility more than those in countries with lower RM following the onset of the COVID-19 pandemic. Similar results were found for wealth gross domestic product, but were independent of RM. These results suggest that individuals in countries with higher RM were more responsive to calls to reduce geographic mobility. (shrink)

Samuel Scheffler postulates that we derive more value and meaning from our lives because we have confidence in the indefinite continuation of humanity than we do from our own or our loved ones’ continued existence. Scheffler believes that this shows humans to be less egocentric than some believe. He offers two thought experiments to motivate this intuition. The first thought experiment depends on the second to control for certain intuitions that run counter to the intuitions Scheffler wants to elicit. So, (...) Scheffler is committed to using both thought experiments. The second of the two, and the one on which the first depends, is a scenario in which people become infertile and humanity dies out over the course of a single generation. I argue that this scenario can be more reasonably taken to show that value and meaning in life does not depend on a collective afterlife. I argue that the particulars we value in such a scenario from both a normative and descriptive perspective may change, but that a robust notion of value, and consequently meaning, can exist despite the knowledge that humanity will not continue indefinitely into the future. I also address the reason we might find the slow extinction of humanity unsettling for reasons unrelated to the loss of a collective afterlife. I conclude by presenting a thought experiment challenging the idea that the afterlife conjecture deals any substantial blow to the supposed extent of human egocentrism. (shrink)

Most minor children are eligible for Social Security survivors benefits if a wage-earning parent dies, but eligibility of children not in utero at the time of death is more nuanced. The purpose of this study was to examine attitudes concerning access to Social Security survivors benefits in the context of posthumous reproduction. A probability sample of 540 Florida households responded to a multiple-segment factorial vignette designed to examine the effects of state intestacy laws and five reproductive pathways – normative, posthumous (...) birth, cryopreserved embryo, cryopreserved gametes, and posthumous gamete retrieval – on attitudes toward eligibility for the Social Security survivors benefits. Broad support was found for the survivors benefits following normative and posthumous birth pathways, but attitudes were decidedly less favorable when the child was not in utero at the time of parental death. In addition, in stark contrast to the recent U.S. Supreme Court decision in Astrue v. Capato, the vast majority of respondents did not believe state intestacy laws should determine eligibility for Social Security survivors benefits. (shrink)

We maintain that in many contexts promising to try is expressive of responsibility as a promiser. This morally significant application of promising to try speaks in favor of the view that responsible promisers favor evidentialism about promises. Contra Marušić, we contend that responsible promisers typically withdraw from promising to act, and instead promise to try, in circumstances where they recognize that there is a significant chance that they will not succeed.

In Beyond Blood Identities, Jason D. Hill presents a bold defense of a form of cosmopolitanism according to which only individual persons—not cultures, races, or ethic groups—are the bearers of rights and the possessors of an inviolable status worthy of respect.

In Beyond Blood Identities, Jason D. Hill presents a bold defense of a form of cosmopolitanism according to which only individual persons_not cultures, races, or ethic groups_are the bearers of rights and the possessors of an inviolable status worthy of respect.

Introduction -- Moral reasoning from a cosmopolitan perspective : the problem of culture -- Culturalism and moral reasoning -- Towards a moral conceptual base of culture -- Cosmopolitanism : a definition and the question of tolerance -- Who owns culture : a moral cosmopolitan inquiry -- Culture-faith : the mystification of culture -- Culture-faith applied : cultural privacy and the ownership of native culture -- Counter arguments against applied culture faith : the right to cultural privacy -- Representation without authorization (...) -- Who has the right to speak for whom? -- Ethnocide or culture killings : is it so bad? -- Dismantling the tribes from within : modernization and the capabilities approach -- Moral culture is public culture : cosmopolitanism and culture warfare -- Sylvia Plath : daddy and the creation of moral culture -- Moral incommensurability and the clash of cultures -- The anatomy of anti-assimilationism and the logic of contagion -- The cult of death and the worship of ancestry : the genesis of group arcissism -- The psychopathology of tribalism : an exposé -- The tribalist as moral appropriator -- Symbolic ethnicity -- Ethnic vs. ethnic : the problem of definition -- Tribalism, untouchability, and human slime -- The art of symbolic necrophilia -- Imagistic and emblematic representations : tribal epistemology and the impossibility of knowing the other -- Moral masochism and Black identity : a tragic tale -- Jim in Africa -- Theorizing post humanity : radical inclusion, Jews as the chosen people, and the identity politics of St. Paul -- Laissez-faire existential engagement -- Post human in the flesh : Jews and the fragility of chosennes -- How God became a cosmopolitan -- The identity politics of St. Paul. (shrink)

Davis called for “extreme caution” in the use of non-invasive brain stimulation to treat neurological disorders in children, due to gaps in scientific knowledge. We are sympathetic to his position. However, we must also address the ethical implications of applying this technology to minors. Compensatory trade-offs associated with NIBS present a challenge to its use in children, insofar as these trade-offs have the effect of limiting the child’s future options. The distinction between treatment and enhancement has some normative force here. (...) As the intervention moves away from being a treatment toward being an enhancement—and thus toward a more uncertain weighing of the benefits, risks, and costs—considerations of the child’s best interests diminish, and the need to protect the child’s autonomy looms larger. NIBS for enhancement involving trade-offs should therefore be delayed, if possible, until the child reaches a state of maturity and can make an informed, personal decision. NIBS for treatment, by contrast, is permissible insofar as it can be shown to be at least as safe and effective as currently approved treatments, which are themselves justified on a best interests standard. (shrink)

Flexible work arrangements (FWAs) are widely offered in public accounting as a tool to retain valued professional staff. Previous research has shown that participants in FWAs are perceived to be less likely to succeed in their careers in public accounting than individuals in public accounting who do not participate in FWAs (Cohen and Single, 2001). Research has also documented an increasing backlash against family–friendly policies in the workplace as placing unfair burdens on individuals without children. Building directly on a (...) previous study in this journal (Cohen and Single, 2001), this study addresses the issue of whether the documented perceptions toward FWA participants are the result of electing to take part in the FWA or the result of bias against employees with children. The research questions are addressed in a 3 × 2 experimental setting in which we manipulate FWA participation, along with family status and gender of a hypothetical manager in a public accounting firm. Our findings indicate that FWA participants are viewed as less likely to advance and as less committed than individuals without children or individuals who had children but who were not taking part in a FWA. Male FWA participants are viewed as less likely to succeed than female FWA participants. This effect appears to arise from a perception that FWA participants are willing to make sacrifices in their careers to accommodate family needs and thus may not be as committed to making the sacrifices perceived as necessary to meet the rigorous demands of the public accounting environment. This raises the ethical question of what could be done to change the culture in public accounting to foster a substantive support system for individuals who want to balance a family and a career. (shrink)

According to many philosophers, psychological explanation canlegitimately be given in terms of belief and desire, but not in termsof knowledge. To explain why someone does what they do (so the common wisdom holds) you can appeal to what they think or what they want, but not what they know. Timothy Williamson has recently argued against this view. Knowledge, Williamson insists, plays an essential role in ordinary psychological explanation.Williamson's argument works on two fronts.First, he argues against the claim that, unlike knowledge, (...) belief is``composite'' (representable as a conjunction of a narrow and a broadcondition). Belief's failure to be composite, Williamson thinks, undermines the usual motivations for psychological explanation in terms of belief rather than knowledge.Unfortunately, we claim, the motivations Williamson argues against donot depend on the claim that belief is composite, so what he saysleaves the case for a psychology of belief unscathed.Second, Williamson argues that knowledge can sometimes provide abetter explanation of action than belief can.We argue that, in the cases considered, explanations that cite beliefs(but not knowledge) are no less successful than explanations that citeknowledge. Thus, we conclude that Williamson's arguments fail both coming andgoing: they fail to undermine a psychology of belief, and they fail tomotivate a psychology of knowledge. (shrink)

Successful interactions between people are dependent on rapid recognition of social cues. We investigated whether head direction – a powerful social signal – is processed in the absence of conscious awareness. We used continuous flash interocular suppression to render stimuli invisible and compared the reaction time for face detection when faces were turned towards the viewer and turned slightly away. We found that faces turned towards the viewer break through suppression faster than faces that are turned away, regardless of eye (...) direction. Our results suggest that detection of a face with attention directed at the viewer occurs even in the absence of awareness of that face. While previous work has demonstrated that stimuli that signal threat are processed without awareness, our data suggest that the social relevance of a face, defined more broadly, is evaluated in the absence of awareness. (shrink)

There is a certain sigh of relief—a sense of coming home—when encountering a concept that deeply reinforces a scholarly path that you have been on for over a decade, especially when that concept is better articulated than anything you have ever produced yourself. It was that home that I found in Vinciane Despret’s Living as a Bird. My mind perked up when I read, “if we are to sound like economists, there is also a price to be paid,”1 and then (...) really connected with a sentence where she explains that in addition to being particularly punishing to read, studies of bird territories and territorialization, which are rooted in a clean, quantitative economics approach, have certain things that fail to be said, due to an “element of negligence.”2 Finally, she turns to a quotation by Bruno Latour that rang wonderfully true with a sense of where I have lived over the last several years. (shrink)

Feynman's sum-over-histories formulation of quantum mechanics has been considered a useful calculational tool in which virtual Feynman histories entering into a coherent quantum superposition cannot be individually measured. Here we show that sequential weak values, inferred by consecutive weak measurements of projectors, allow direct experimental probing of individual virtual Feynman histories, thereby revealing the exact nature of quantum interference of coherently superposed histories. Because the total sum of sequential weak values of multitime projection operators for a complete set of orthogonal (...) quantum histories is unity, complete sets of weak values could be interpreted in agreement with the standard quantum mechanical picture. We also elucidate the relationship between sequential weak values of quantum histories with different coarse graining in time and establish the incompatibility of weak values for nonorthogonal quantum histories in history Hilbert space. Bridging theory and experiment, the presented results may enhance our understanding of both weak values and quantum histories. (shrink)