Generative AI programs can produce high-quality written and visual content that may be used for good or ill. We argue that a credit–blame asymmetry arises for assigning responsibility for these outputs and discuss urgent ethical and policy implications focused on large-scale language models.

Many previous studies have documented the detrimental effects of social loafing on others (_inter_personal impacts) at the between-person level. However, social loafing may carry underappreciated _intra_personal functional effects at the within-person level. Our research develops a novel theoretical framework to investigate _when_ and _how_ engaging in social loafing enhances one’s job performance. Drawing on the effort-recovery model and moral cleansing theory, we propose that social loafing may improve subsequent job performance by enhancing recovery and guilt. Specifically, we argue that among (...) employees who experience higher job demands or have higher moral identity, social loafing in the morning enhances their job performance in the afternoon by facilitating recovery or guilt in the morning. Two-wave daily data collected across ten consecutive workdays using the experience sampling method (ESM) supports this model. We discuss how this research identifies a functional basis for social loafing and provides implications for research and practice. (shrink)

Literature on the Stoa usually concentrates on historical accounts of the development of the school and on Stoicism as a social movement. In this 1977 text, Professor Rist's approach is to examine in detail a series of philosophical problems discussed by leading members of the Stoic school. He is not concerned with social history or with the influence of Stoicism on popular beliefs in the Ancient world, but with such questions as the relation between Stoicism and the thought of Aristotle, (...) the meaning and purpose of such Stoic paradoxes as 'all sins are equal', and the philosophical interrelation of Stoic physics and ethics. There are chapters on aspects of Stoic logic and on the thought of particular thinkers such as Panaetius and Posidonius, but ethical problems occupy the centre of the stage. (shrink)

Aristotle’s solution to Zeno’s arrow paradox differs markedly from the so called at-at solution championed by Russell, which has become the orthodox view in contemporary philosophy. The latter supposes that motion consists in simply being at different places at different times. It can boast parsimony because it eliminates velocity from the ontology. Aristotle, by contrast, solves the paradox by denying that the flight of the arrow is composed of instants; rather, on my reading, he holds that the flight is a (...) unity which is ontologically prior to the temporal parts that may be abstracted from it. I label this position temporal holism; and an entity that is ontological prior to its temporal parts lasting. Lasting, I argue, is the key to Aristotle’s solution to the arrow paradox, but it has received insufficient attention in the relevant literature. I therefore set out here to investigate lasting and highlight its major role in Aristotle’s metaphysics more broadly, and in his solution to other problems of change. I show, too, how lasting within a contemporary context underwrites a parsimonious and intuitive solution to the arrow paradox that retains instantaneous velocity, and hence solves a problem for those who think velocity is required within the ontology to underwrite certain causal roles. (shrink)

In a recent article, Erik Wielenberg has argued that positive skeptical theism fails to circumvent his new argument from apparent gratuitous evil. Wielenberg’s new argument focuses on apparently gratuitous suffering and abandonment, and he argues that negative skeptical theistic responses fail to respond to the challenge posed by these apparent gratuitous evils due to the parent–child analogy often invoked by theists. The greatest challenge to his view, he admits, is positive skeptical theism. To stave off this potential problem with his (...) argument, he maintains that positive skeptical theism entails divine deception, which creates insuperable problems for traditional theism. This essay shows that Wielenberg is mistaken. Although positive skeptical theism claims that we should expect the appearance of gratuitous evil given Christian theism, this does not entail divine deception. I maintain that God is not a deceiver on positive skeptical theism because God does not meet two requirements to be a deceiver: God does not intend to cause people to believe any false propositions and God does not provide evidence for someone to justifiably believe a false proposition. Consequently, Wielenberg’s new argument from evil fails and positive skeptical theism remains a viable response to the evidential argument from evil. (shrink)

This paper assesses Michael Brady’s claim that the ‘capture and consumption of attention’ in an emotion facilitates evaluative understanding. It argues that emotional attention is epistemically deleterious on its own, even though it can be beneficial in conjunction with the right epistemic skills and motivations. The paper considers Sartre’s and Solomon’s claim that emotions have purposes, respectively, to circumvent difficulty or maximize self-esteem. While this appeal to purposes is problematic, it suggests a promising alternative conception of how emotions can be (...) teleological. The fact that emotional attention manifests dispositions, which have been habituated by repeated association with pleasure or relief, explains how the emotion can acquire the function of producing pleasure or relief. Hence, the emotion can have ‘non-cognitive function,’ in which its patterns of attention reliably produce beliefs that disregard or distort the truth. Not only is non-cognitive function the default condition of emotion prior to any training, but even those who have successfully trained their emotions often revert back to non-cognitive function when faced with trauma or stress. (shrink)

The role and precise significance of Intelligible Matter in the philosophy of Plotinus has been neglected or dismissed with many questions unanswered. In view of the fact that, unless this role can be properly understood, the whole doctrine of the procession of the Second Hypostasis must remain mysterious, this paper is intended to shed light on two important aspects of that Hypostasis: the nature of Intelligible Matter itself and the relation of that Matter to the Forms.

Epistemic Indirect Realism is the position that justification for contingent propositions about the extra-mental world requires an inference based on a subjective, experiential mental state. One objection against EIR is that it runs contrary to common sense and practice; in essence, ordinary people do not form beliefs about things in the external world on the basis of experiential mental states. This objection implies EIR is contrary to ordinary experience, impractical, and leads to scepticism. In this paper, I will defend EIR (...) against this objection by distinguishing EIR based on conceptual awareness and non-conceptual awareness. In particular, I will argue that direct acquaintance provides sufficient awareness that can explain how ordinary folks are capable of forming justified beliefs about the external world in a way consistent with EIR. Overall, I present a framework for showing that EIR can satisfy ordinary epistemic practices without betraying human nature or over-intellectualizing the required epistemic standards for possessing a justified belief. (shrink)

The role and precise significance of Intelligible Matter in the philosophy of Plotinus has been neglected or dismissed with many questions unanswered. In view of the fact that, unless this role can be properly understood, the whole doctrine of the procession of the Second Hypostasis must remain mysterious, this paper is intended to shed light on two important aspects of that Hypostasis: the nature of Intelligible Matter itself and the relation of that Matter to the Forms.

Positive public perceptions of academic quality and professional ethics are critical to the long-term legitimacy of American colleges and universities. Faculty codes of conduct are one mechanism whereby the professoriate can define acceptable practice, exercise social control, and maintain public confidence in higher education, yet the drivers of their adoption are not well understood. Building upon previous research into such organizational behavior by institutional type, this study examined the prevalence and content of publicly posted faculty codes of conduct within an (...) organizational field of institutions that share a common religious identity but differ in their institutional types and employment structures. Faculty handbooks from American member institutions of the Council for Christian Colleges & Universities, an international association of faith-based institutions, were gathered and analyzed. Although only 27% of CCCU member institutions in the U.S. publicly posted faculty codes of conduct, the average number of tenets present in each code was higher than suggested by previous research. Study findings also revealed that membership category, institutional type, and employment structures influence the content of faculty codes of conduct, indicating that isomorphic pressures operate within this particular organizational field. The piece concludes by commending publicly posted codes of conduct as an affirmation of the personal responsibility, fairness, and care exercised by ethical professionals in the academy. (shrink)

The EU offers a suitable milieu for the comparison and harmonisation of healthcare across different languages, cultures, and jurisdictions, which could provide improvements in healthcare standards across the bloc. There are specific ethico-legal issues with the use of data in healthcare research that mandate a different approach from other forms of research. The use of healthcare data over a long period of time is similar to the use of tissue in biobanks. There is a low risk to subjects but it (...) is impossible to gain specific informed consent given the future possibilities for research. Large amounts of data on a subject present a finite risk of re-identification. Consequently, there is a balancing act between this risk and retaining sufficient utility of the data. Anonymising methods need to take into account the circumstances of data sharing to enable an appropriate balance in all cases. There are ethical and policy advantages to exceeding the legal requirements and thereby securing the social licence for research. This process would require the examination and comparison of data protection laws across the trading bloc to produce an ethico-legal framework compatible with the requirements of all member states. Seven EU jurisdictions are given consideration in this critique. (shrink)

Petrides et al. provide a comprehensive overview of research findings relating to trait emotional intelligence. The bulk of findings indicate that trait emotional intelligence is of benefit in a variety of realms, including clinical, health, social, educational, and organizational. Trait emotional intelligence has generally been studied as a quality of individuals. Conceptualizing and studying trait emotional intelligence at a systems level extends the construct and creates a foundation for additional applications and benefits. Systems can include couples, groups, societies, and human–artificial (...) intelligence interaction. (shrink)

In response to the recent resurgence of idealism among a cluster of Christian theologians and philosophers, this article raises a difficulty for Christians to be idealists. Unlike traditional accounts of Christianity that must explain why God permits or allows evil, idealists face a different and more difficult problem—namely why does God willfully and directly produce experiences of evil. Because the metaphysics of idealism requires God to produce experiences of evil directly and willfully, it is difficult to reconcile it with the (...) essential goodness of God. The existence of matter, therefore, may play an important role in maintaining God’s innocence while allowing creatures to exercise free will. (shrink)

The problem of peer disagreement represents a growing challenge to justified religious belief. After surveying the state of the dialectic of the problem, I explore three ways for religious believers to remain steadfast in light of religious disagreement. The first two ways focus on the believer’s basing his religious beliefs on a direct awareness of the truth or evidence of his beliefs. The third way considers the virtue of faith as a means for resisting peer disagreement.

At the end of Being and Nothingness, Sartre defines the spirit of seriousness in the following way: “The spirit of seriousness has two characteristics: it considers values as transcendent givens independent of human subjectivity, and it transfers the quality of ‘desirable’ from the ontological structure of things to their simple material constitution.” My aim in this paper is to show how Sartre is susceptible to a tu quoque in terms of how he describes the threataspect of the world of objects. (...) That is, in works such as Nausea, Sartre appears to regard the world of objects as inherently threatening, and thus he has transferred the quality of threatening from the ontological structure of things to their simple material constitution. (shrink)

We examine the merits of neoclassical environmental economics and discuss alternative approaches to it. We argue that the basic assumptions of the neoclassical approach, embodied in the indifference curve, make that model inappropriate for environmental analysis. We begin by assuming that the basic postulates of the neoclassical model hold and then argue that even this ideal state is incompatible with environmental sustainability. We discuss the role of the discount rate, the exclusive emphasis on marginal choices, and the assumption of perfect (...) information. (shrink)

We examine the merits of neoclassical environmental economics and discuss alternative approaches to it. We argue that the basic assumptions of the neoclassical approach, embodied in the indifference curve, make that model inappropriate for environmental analysis. We begin by assuming that the basic postulates of the neoclassical model hold and then argue that even this ideal state is incompatible with environmental sustainability. We discuss the role of the discount rate, the exclusive emphasis on marginal choices, and the assumption of perfect (...) information. (shrink)

This paper discusses how language games might facilitate a reimagining of learning conversations in art education, by comparing them with Socratic, Kantian and post-structuralist dialogical perspectives that inform group critique. It proposes that language games may facilitate the construction of more personal and layered modes of conversation, instead of prescribing processes intended to seek universal truths, authentic self-knowledge, or disruptive critical scepticism. It argues that they promote the recognition of all co-learners as people who come with their own valuable original (...) ideas and backgrounds. (shrink)

Ancient Philosophy Today, Volume 4, Issue 1, Page 1-3, April, 2022.