As highlighted by Pavarini et al., researchers in the field of bioethics have to remain critical and reflexive on the methodology and on the tools they use for their research purpose because...

The predominant view of moral virtue can be traced back to Aristotle. He believed that moral virtue must involve intellectual excellence. To have moral virtue one must have practical wisdom - the ability to deliberate well and to see what is morally relevant in a given context. Julia Driver challenges this classical theory of virtue, arguing that it fails to take into account virtues which do seem to involve ignorance or epistemic defect. Some 'virtues of ignorance' are counterexamples to (...) accounts of virtue which hold that moral virtue must involve practical wisdom. Modesty, for example, is generally considered to be a virtue even though the modest person may be making an inaccurate assessment of his or her accomplishments. Driver argues that we should abandon the highly intellectualist view of virtue and instead adopt a consequentialist perspective which holds that virtue is simply a character trait which systematically produces good consequences. (shrink)

This essay examines the thought that our right actions have moral worth only if we perform them for the right reasons. It argues against the view, often ascribed to Kant, that morally worthy actions must be performed because they are right and argues that Kantians and others ought instead to accept the view that morally worthy actions are those performed for the reasons why they are right. In other words, morally worthy actions are those for which the reasons why they (...) were performed (the reasons motivating them) and the reasons why they morally ought to have been performed (the reasons morally justifying them) coincide. The essay calls this the Coincident Reasons Thesis and argues that it provides plausible necessary and sufficient conditions for morally worthy action, defending the claim against proposed counterexamples. It ends by showing that the plausibility of the thesis, which it argues is largely independent of any particular ethical standpoint, gives us some reason to doubt a class of ethical theories that includes utilitarianism. (shrink)

Consequentialism is the view that the rightness or wrongness of actions depend solely on their consequences. It is one of the most influential, and controversial, of all ethical theories. In this book, Julia Driver introduces and critically assesses consequentialism in all its forms. After a brief historical introduction to the problem, Driver examines utilitarianism, and the arguments of its most famous exponents, John Stuart Mill and Jeremy Bentham, and explains the fundamental questions underlying utilitarian theory: what value is to (...) be specified and how it is to be maximized. Driver also discusses indirect forms of consequentialism, the important theories of motive consequentialism and virtue consequentialism, and explains why the distinction between subjective and objective consequentialism is so important. Including helpful features such as a glossary, chapter summaries, and annotated further reading at the end of each chapter, Consequentialism is ideal for students seeking an authoritative and clearly explained survey of this important problem. (shrink)

This is a three-part exchange on the relationship between belief and credence. It begins with an opening essay by Roger Clarke that argues for the claim that the notion of credence generalizes the notion of belief. Julia Staffel argues in her reply that we need to distinguish between mental states and models representing them, and that this helps us explain what it could mean that belief is a special case of credence. Roger Clarke's final essay reflects on the compatibility (...) of the previously discussed views with dualist and monist interpretations of our mental states and our ways of modeling them. (shrink)

Hohwy et al.’s (2008) model of binocular rivalry (BR) is taken as a classic illustration of predictive coding’s explanatory power. I revisit the account and show that it cannot explain the role of reward in BR. I then consider a more recent version of Bayesian model averaging, which recasts the role of reward in (BR) in terms of optimism bias. If we accept this account, however, then we must reconsider our conception of perception. On this latter view, I argue, organisms (...) engage in what amounts to policy-driven, motivated perception. (shrink)

An agent exercises instrumental rationality to the degree that she adopts appropriate means to achieving her ends. Adopting appropriate means to achieving one’s ends can, in turn, involve overcoming one’s strongest desires, that is, it can involve exercising synchronic self-control. However, contra prominent approaches, I deny that synchronic self-control is possible. Specifically, I draw on computational models and empirical evidence from cognitive neuroscience to describe a naturalistic, multi-system model of the mind. On this model, synchronic self-control is impossible. Must we, (...) then, give up on a meaningful conception of instrumental rationality? No. A multi-system view still permits something like synchronic self-control: an agent can control her very strong desires. Adopting a multi-system model of the mind thus places limitations on our conceptions of instrumental rationality, without requiring that we abandon the notion altogether. (shrink)

It seems to be a humdrum fact of human agency that we act on intentions or decisions that we have made at an earlier time. At breakfast, you look at the Taco Hut menu online and decide that later today you’ll have one of their avocado burritos for lunch. You’re at your desk and you hear the church bells ring the noon hour. You get up, walk to Taco Hut, and order the burrito as planned. As mundane as this sort (...) of scenario might seem to be, philosophers have raised a problem in understanding it. If you are simply abiding by this morning’s decision, how are you acting autonomously? Your earlier self seems to be calling the shots; if you are just acting accordingly, without thinking through it or in some other way trying to ensure that the past decision conforms to your present standpoint, it is not clear how this amounts to an exercise of your present autonomous agency. It seems, rather, that your earlier self has succeeded in slaving you to her own purposes. She was the one who wanted (intended, judged it to be good, etc.) to have an avocado burrito. In simply following through, your current self seems to be just an automaton performing the commands left behind by your former self. Of course, you might not allow yourself to be shackled by your earlier self. You might refuse to follow anything but your own present judgments: you will only go to Taco Hut if this is what you judge you should do right now, and once at Taco Hut you will only eat the avocado burrito if that is what you want to eat once there. But if this is the way you generally operate, this seems to block your ability to make effective future-directed decisions. The puzzle, then, is one of explaining how the future self can do the bidding of her past self without losing her autonomy. We call this “the Problem of Diachronic Autonomy.” Philosophers raising this problem take it to show that there must be reasons or rational requirements to follow-through with our past decisions. According to these philosophers, we can only make sense of our diachronic autonomy if our past decisions put rational pressure on us to follow through. We argue that there is no Problem of Diachronic Autonomy. There is, in other words, no puzzling situation that needs explaining. Consequently, there is no need coming from this purported puzzle to think that our future-directed decisions generate reasons or rational requirements to follow through. The correct view of our diachronic autonomy is the “naïve” one: the “future self” can do the bidding of the “past self” without giving up its autonomy because, very simply, the past self is the same agent as the future self. I am acting autonomously when I get the avocado burrito, because I was the one who decided to get the burrito. I am acting on my own freely-formed decision. (shrink)

Virtue ethics is sometimes taken to be incapable of providing guidance for an individual's actions, as some other ethical theories do. I show how virtue ethics does provide guidance for action, and also meet the objection that, while it may account for what we ought to do, it cannot account for the force of duty and obligation.

The effectiveness of multi-stakeholder initiatives (MSIs) in tackling grand social and environmental challenges depends on productive dialogue among diverse parties. Facilitating such dialogue in turn entails building common ground in form of joint knowledge, beliefs, and suppositions. To explore how such common ground can be built, we study the role of different facilitators and their strategies for bridging the perspectives of competing stakeholder groups in two contrasting MSIs. The German Partnership for Sustainable Textiles was launched in an initially hostile communicative (...) environment, whereas the Fossil Free Sweden Initiative proceeded in a fertile communicative environment. We trace how the facilitators in these initiatives achieved common ground through three bridging strategies—communicative integration, temporal calibration, and process alignment—adapted to the communicative environments of these MSIs. In hostile communicative environments, facilitators achieve common ground by steering diverging stakeholder groups towards ‘reconciling’ their different language registers, knowledge bases, and meaning systems to ‘meet in the middle’ on points of agreement and shared interests. In fertile communicative environments characterised by greater mutual trust, facilitators can steer interactants to ‘strategically appropriate’ to the language, knowledge, and meaning system of a particular stakeholder group to win this group’s support. Our analysis contributes to a better understanding of how productive multi-stakeholder dialogue can be facilitated. (shrink)

In this book, Julia Ching offers a survey of over 4,000 years of Chinese civilization through an examination of the relationship between kingship and mysticism. She investigates the sage-king myth and ideal, arguing that institutions of kingship were bound up with cultivation of trance states and communication with spirits. Over time, the sage-king myth became a model for the actual ruler. As a paradigm, it was also appropriated by private individuals who strove for wisdom without becoming kings. As the (...) Confucian tradition interacted with the Taoist and the Buddhist, the religious character of spiritual and mystical cultivation became more pronounced. But the sage-king idea continued, promoting expectations of benevolent despotism rather than democratization in Chinese civilization. (shrink)

This paper presents an empirical solution to the puzzle of weakness of will. Specifically, it presents a theory of action, grounded in contemporary cognitive neuroscientific accounts of decision making, that explains the phenomenon of weakness of will without resulting in a puzzle.

I describe a suite of reinforcement learning environments in which artificial agents learn to value and respond to moral content and contexts. I illustrate the core principles of the framework by characterizing one such environment, or “gridworld,” in which an agent learns to trade-off between monetary profit and fair dealing, as applied in a standard behavioral economic paradigm. I then highlight the core technical and philosophical advantages of the learning approach for modeling moral cognition, and for addressing the so-called value (...) alignment problem in AI. (shrink)

The life spans of international organizations can take unexpected turns. But when we reduce IO life spans simply to their existence or lack thereof, or to formal change involving the addition of new members or the revision of charters, we miss the subtler dynamics within IOs. A broader continuum of IO life spans acknowledges life, death, inertia, and change as responses to crises, and affords a more nuanced perspective on international cooperation. Through this lens, the setbacks that many IOs are (...) currently experiencing look less extraordinary. (shrink)

This paper interrogates and reclaims clown practices in children’s rehabilitation as ‘foolish.’ Attempts to legitimize and ‘take seriously’ clown practices in the health sciences frame the work of clowns as secondary to the ‘real’ work of medical professionals and diminish the ways clowns support emotional vulnerability and bravery with a willingness to fail and be ridiculous as fundamental to their work. Narrow conceptualizations of clown practices in hospitals as only happy and funny overlook the ways clowns also routinely engage with (...) sadness, despair, discomfort and many other ways of being and doing. Our exploration of clown practices as foolish exposes the ways children’s rehabilitation upholds particular neoliberal models of success and invites a re-centring of rehabilitation and health care research and practice towards relationship building, supporting meaningful projects and a continued nurturing of aesthetic and pleasurable ways of being-in-the-world in the present moment as valuable unto themselves. (shrink)

The COPE Inventory is the most frequently used measure of coping; yet previous studies examining its factor structure yielded mixed results. The purpose of the current study, therefore, was to validate the factor structure of the COPE Inventory in a representative sample of over 2,000 adults in Slovakia. Our second goal was to evaluate the external validity of the COPE inventory, which has not been done before. Firstly, we performed the exploratory factor analysis with half of the sample. Subsequently, we (...) performed the confirmatory factor analysis with the second half of the sample. Both factor analyses with 15 factor solutions showed excellent fit with the data. Additionally, we performed a hierarchical factor analysis with fifteen first-order factors and three second-order factors which showed good fit with the data. Moreover, the COPE Inventory’s external validity was evaluated using consensual qualitative research analysis on data collected by in-depth interviews. Categories of coping created using CQR corresponded with all COPE first-order factors. Moreover, we identified two additional first-order factors that were not present in the COPE Inventory: self-care and care for others. Our study shows that the Slovak translation of the COPE Inventory is a reliable, externally valid, and well-structured instrument for measuring coping in the Slovak population. (shrink)

In this article, the authors examine the circumstances under which scholars can become effective figures of identification in medicine, after whom prizes or institutions are named – and under which circumstances scholars cannot or can no longer fulfill such a role. Trends and changes in professional cultural memory are examined, illustrated by the biographies and receptions of the human geneticist Hans Nachtsheim, the circulatory researcher Rudolf Thauer, the urologist Dora Teleky as well as the dentists Karl Häupl and Elsbeth von (...) Schnizer. This study shows that the evaluation criteria themselves are historically changeable and that gender is an important influencing factor. While formal criteria (e. g., membership in parties and organizations) have traditionally been important evaluation criteria, the authors advocate that actions in research and clinical practice be given even greater attention in the future. (shrink)

ZusammenfassungDer niederländische Tierpsychologe Frederik J. J. Buytendijk (1887–1974) entwickelte in seinen Forschungen der 1920er und 1930er Jahre in Abgrenzung zum Behaviorismus eine antireduktionistische Zugangsweise auf Verhaltensexperimente. So bezog er in seinen Experimentalpraktiken explizit die subjektive Erfahrung des Versuchsleiters mit ein. Damit entwarf Buytendijk eine Wissenschaftstheorie, die methodologisch auf die Phänomenologie, Hermeneutik wie auf gestalttheoretische Ganzheitskonzepte zurückgriff, quantitative Datenerhebungen aber dennoch nicht aufgab. Vielmehr untersuchte Buytendijk auf der Grundlage des Biotheoretikers Jakob von Uexküll (1864–1944) in seinem physiologischen Institut in Groningen konkret (...) die These einer „Tier-Umwelt-Einheit“. Der vorliegende Beitrag ermittelt anhand der institutionellen Rahmenbedingungen und zweier Experimente (1924 und 1931), inwiefern Buytendijk seine Aussage, dass das Tier „mit und in seiner Umwelt geboren [ist]“, die zugleich sein wissenschaftsphilosophisches Konzept stützte, zu verifizieren wusste. Dass die Umwelt dem Tier ein Organ ist, ist bei Buytendijk dementsprechend nicht nur metaphorisch, sondern ganz real zu verstehen. (shrink)

ZusammenfassungDer niederländische Tierpsychologe Frederik J. J. Buytendijk (1887–1974) entwickelte in seinen Forschungen der 1920er und 1930er Jahre in Abgrenzung zum Behaviorismus eine antireduktionistische Zugangsweise auf Verhaltensexperimente. So bezog er in seinen Experimentalpraktiken explizit die subjektive Erfahrung des Versuchsleiters mit ein. Damit entwarf Buytendijk eine Wissenschaftstheorie, die methodologisch auf die Phänomenologie, Hermeneutik wie auf gestalttheoretische Ganzheitskonzepte zurückgriff, quantitative Datenerhebungen aber dennoch nicht aufgab. Vielmehr untersuchte Buytendijk auf der Grundlage des Biotheoretikers Jakob von Uexküll (1864–1944) in seinem physiologischen Institut in Groningen konkret (...) die These einer „Tier-Umwelt-Einheit“. Der vorliegende Beitrag ermittelt anhand der institutionellen Rahmenbedingungen und zweier Experimente (1924 und 1931), inwiefern Buytendijk seine Aussage, dass das Tier „mit und in seiner Umwelt geboren [ist]“, die zugleich sein wissenschaftsphilosophisches Konzept stützte, zu verifizieren wusste. Dass die Umwelt dem Tier ein Organ ist, ist bei Buytendijk dementsprechend nicht nur metaphorisch, sondern ganz real zu verstehen. (shrink)

This study investigated ideological belief bias, and whether this effect is moderated by analytical thinking. A Swedish nationally representative sample (N = 1005) evaluated non-political and political syllogisms and were asked whether the conclusions followed logically from the premises. The correct response in the political syllogisms was aligned with either leftist or rightist political ideology. Political orientation predicted response accuracy for political but not non-political syllogisms. Overall, the participants correctly evaluated more syllogisms when the correct response was congruent with their (...) ideology, particularly on hot-button issues (asylum to refugees, climate change, gender-neutral education, and school marketization). Analytical thinking predicted higher accuracy for syllogisms of any kind among leftists, but it predicted accuracy only for leftist and non-political syllogisms among rightists. This research contributes by refining a promising paradigm for studying politically motivated reasoning, demonstrating ideological belief bias outside of the United States across diverse political issues, and providing the first evidence that analytical thinking may reduce such bias. (shrink)

This was what Heidegger said to his Japanese enquirer in “A Dialogue on Language,” which, however, concluded on a note bespeaking much more of convergence than of divergence. Yet the difficulties which lie in any comparative study of two thinkers belonging to such distinct and independent traditions as Heidegger and Wang Yang-ming remain great and many. First of all, as Heidegger himself pointed out, we have the language hurdle. Chinese as well as Japanese lacks a clear verb to be; the (...) Chinese language in particular organizes its uninflected words solely according to word order and the placing of particles. Such a language seems to defy logical analysis and forbids an exact translation of the term, “Being.” How is common ground to be found in such a case? (shrink)

Spoken language consists of a linear sequence of units, from which the existence of particular underlying hierarchical processing mechanisms is inferred. Uddén et al. use graph theory to provide a framework for describing the possible structural relationships that may underlie a linear output sequence. Being more explicit in defining different structures can help identifying and testing for such structures in AGL experiments, as well as help showing how behavioral and neuroimaging data reveals signatures of hierarchical processing in humans.

Spoken language consists of a linear sequence of units, from which the existence of particular underlying hierarchical processing mechanisms is inferred. Uddén et al. use graph theory to provide a framework for describing the possible structural relationships that may underlie a linear output sequence. Being more explicit in defining different structures can help identifying and testing for such structures in AGL experiments, as well as help showing how behavioral and neuroimaging data reveals signatures of hierarchical processing in humans.

This is the text of the Lindley Lecture for 2015 given by Julia Annas, an American philosopher.

From the Hellenistic period we have two extensive texts of great interest which draw on Aristotle’s ethical works. One is Antiochus’ system of ethics in Cicero’s De Finibus V; the other is the long account of “the ethics of Aristotle and the other Peripatetics” in Stobaeus’ Eclogae II, 116-152, plausibly ascribed to Arius Didymus. Antiochus’ ethics is consciously “eclectic” in the sense that he is using a variety of ethical material and approaches, Aristotelian and other, to create something of his (...) own. Arius, however, professes to be telling us what Aristotelian ethics is, and scholars have been disconcerted to find something so different from any idea we have of Aristotelian ethics. We find a text in which material clearly taken from the ethical works and the Politics has been not just summarized but recast in terms that are clearly Stoic. Most strikingly, before we get to what we recognize as Aristotelian material we find a long section developing in an Aristotelian context what seems clearly to be the Stoic notion of oikeiōsis. Either Arius, or more likely the Peripatetic source he is following, has presented Aristotle’s ethics in a very changed form. Since we have no hope of pinpointing a particular Peripatetic source for the passage, I shall for convenience refer to “Arius” or “the Arius passage,” but the person or people with whom we are concerned are more likely to be, in fact, Arius’ source or sources. (shrink)

This essay explores the obligations that may arise from benevolently intended interventions that go awry. The author argues that even when the intervening agent has acted with good intentions and in a non-negligent manner, she may be required to continue aid in cases where her initial intervention failed. This is surprising because it means that persons who perform supererogatory acts run the risk of incurring additional heavy obligations through no fault of their own. The author also considers deflationary accounts that (...) run counter to her own analysis. (shrink)

To these rather restrained opinions, one must add the unremitting efforts of the media but also of academia—these powers and institutions are decidedly united—who aim to ridicule and discredit for ever more literary theory’s encroachment, or attemptedencroachment, of its authority on literature. It may seem paradoxical that such a sparing, abstract, or even, as they say, insignificant activity should elicit such an... eroticization. Why so much passion for such an elusive object? We must look back to the beginningsof theoretical thought (...) in the area of arts and literature, in order to attempt to uncover the reasons for this apparent anomaly. (shrink)

This 2001 translation makes one of the most important texts in ancient philosophy available to modern readers. Cicero is increasingly being appreciated as an intelligent and well-educated amateur philosopher, and in this work he presents the major ethical theories of his time in a way designed to get the reader philosophically engaged in the important debates. Raphael Woolf's translation does justice to Cicero's argumentative vigour as well as to the philosophical ideas involved, while Julia Annas's introduction and notes provide (...) a clear and accessible explanation of the philosophical context of the work. This edition will appeal to all readers interested in this central text in ancient philosophy and the history of ethics. (shrink)

Previous research has suggested that individuals who identify as being more religious request more aggressive medical treatment at end of life. These requests may generate disagreement over life-sustaining treatment (LST). Outside of anecdotal observation, however, the actual role of religion in conflict over LST has been underexplored. Because ethics committees are often consulted to help mediate these conflicts, the ethics consultation experience provides a unique context in which to investigate this question. The purpose of this paper was to examine the (...) ways religion was present in cases involving conflict around LST. Using medical records from ethics consultation cases for conflict over LST in one large academic medical centre, we found that religion can be central to conflict over LST but was also present in two additional ways through (1) religious coping, including a belief in miracles and support from a higher power, and (2) chaplaincy visits. In-hospital mortality was not different between patients with religiously versus non-religiously centred conflict. In our retrospective cohort study, religion played a variety of roles and did not lead to increased treatment intensity or prolong time to death. Ethics consultants and healthcare professionals involved in these cases should be cognisant of the complex ways that religion can manifest in conflict over LST. (shrink)

Informed by a provocative exhibition at the Louvre curated by the author, _The Severed Head_ unpacks artistic representations of severed heads from the Paleolithic period to the present. Surveying paintings, sculptures, and drawings, Julia Kristeva turns her famed critical eye to a study of the head as symbol and metaphor, as religious object and physical fact, further developing a critical theme in her work--_the power of horror_--and the potential for the face to provide an experience of the sacred. Kristeva (...) considers the head as icon, artifact, and locus of thought, seeking a keener understanding of the violence and desire that drives us to sever, and in some cases keep, such a potent object. Her study stretches all the way back to 6,000 B.C.E., with humans' early decoration and worship of skulls, and follows with the Medusa myth; the mandylion of Laon (a holy relic in which the face of a saint appears on a piece of cloth); the biblical story of John the Baptist and his counterpart, Salome; tales of the guillotine; modern murder mysteries; and even the rhetoric surrounding the fight for and against capital punishment. Kristeva interprets these "capital visions" through the lens of psychoanalysis, drawing infinite connections between their manifestation and sacred experience and very much affirming the possibility of the sacred, even in an era of "faceless" interaction. (shrink)

In the Republic, Socrates undertakes to defend justice as being in itself a benefit to its possessor. Does he do this, or does he change the subject? In a well-known article, David Sachs pointed out that there seems to be a shift in what Plato is defending. The challenge to Socrates is put by Thrasymachus, who admires the successful unjust man, and by Glaucon and Adeimantus, who do not, but are worried that justice has no adequate defence against Thrasymachus. In (...) all these passages justice is discussed in terms of the non-performance of actions which are regarded as unjust according to common morality; Sachs calls this common concept of ordinary justice ‘vulgar justice’. (shrink)

I propose that the successes and contributions of reinforcement learning urge us to see the mind in a new light, namely, to recognise that the mind is fundamentally evaluative in nature.

Research on human motion perception shows that people are highly adept at inferring emotional states from body movements. Yet, this process is mediated by a number of individual factors and experie...

This article explores the ways in which data centre operators are currently reconfiguring the systems of energy and heat supply in European capitals, replacing conventional forms of heating with data-driven heat production, and becoming important energy suppliers. Taking as an empirical object the heat generated from server halls, the article traces the expanding phenomenon of ‘waste heat recycling’ and charts the ways in which data centre operators in Stockholm and Paris direct waste heat through metropolitan district heating systems and urban (...) homes, and valorise it. Drawing on new materialisms, infrastructure studies and classical theory of production and destruction of value in capitalism, the article outlines two modes in which this process happens, namely infrastructural convergence and decentralisation of the data centre. These modes arguably help data centre operators convert big data from a source of value online into a raw material that needs to flow in the network irrespective of meaning. In this conversion process, the article argues, a new commodity is in a process of formation, that of computation traffic. Altogether data-driven heat production is suggested to raise the importance of certain data processing nodes in Northern Europe, simultaneously intervening in the global politics of access, while neutralising external criticism towards big data by making urban life literally dependent on power from data streams. (shrink)

Julia Annas; XII*—How Basic are Basic Actions?, Proceedings of the Aristotelian Society, Volume 78, Issue 1, 1 June 1978, Pages 195–214, https://doi.org/10.1093.

This article aims to provide a historical overview of the relationship between epilepsy and religiosity. Although the link between epilepsy and religiosity has been observed since ancient times, empirical research has not supported the direct relationship between epilepsy and religiosity in any unequivocal way. The rich reference to the historical relationship between epilepsy and religiosity often served as a kind of evidence in itself, even though observations of epileptic religiosity were far less detailed as modern scholars referred to them. A (...) detailed analysis of the connection between epilepsy and religiosity only emerged in the 20th century. By introducing a symbolic level of interpretation, psychoanalysis significantly contributed to the psychological theory of the epileptic personality in general and epileptic religiosity in particular. The older concept of the epileptic personality (and religiosity) mixed with psychoanalytic interpretation was preserved in the Szondi Test. Based on the present historical analysis, the author concludes that the connection between epilepsy and increased religiosity was overstated in the 20th century. (shrink)

ABSTRACTHindsight bias is the tendency to overestimate one’s prior knowledge of facts or events once the actual facts or events are known. Several theoretical frameworks suggest that affective states might influence hindsight bias. Nondysphoric participants in negative or neutral mood, and dysphoric participants generated and recalled answers to difficult knowledge questions. All groups showed hindsight bias, that is, their recalled estimates were closer to the correct answer when this answer was shown at recall. Multinomial modelling revealed, however, that under dysphoria (...) and induced negative mood different processes contributed to hindsight bias. Dysphoria, but not induced negative mood, was associated with a stronger reconstruction bias, compared with neutral mood. A recollection bias appeared in neutral, but neither in induced negative nor dysphoric mood. These findings highlight differences between the cognitive consequences of dysphoria and induced negative mood. (shrink)

Der vorliegende Band versammelt Studien sowie grundlegende Beiträge unterschiedlicher Disziplinen, um den Spuren von Körper und Raum-Relationen nachzugehen. Die Annahme, dass Körper und Räume in einer permanenten wie ursprünglichen Beziehung zueinander stehen, wird in verschiedensten Disziplinen und Denkmustern immer wieder neu kontrovers diskutiert und auf ihre Evidenz und Tatsächlichkeit hin geprüft. Dieser Aktualität und Brisanz des Themenkomplexes gilt es sich interdisziplinär anzunähern. Dabei werden nicht nur auf theoretisch-systematischer, philosophischer Ebene Körper und Raum-Relationen wie Nicht-Relationen verhandelt, sondern auch konkrete und virtuelle (...) Räume nach anthropologischen Maßstäben befragt. Der anthropologische Ansatz soll demnach den epistemologischen Rahmen dieses Bandes bilden. (shrink)