We compare Colman's proposed “psychological game theory” with the existing literature on psychological games (Geanakoplos et al. 1989), in which beliefs and intentions assume a prominent role. We also discuss experimental evidence on intentions, with a particular emphasis on reciprocal behavior, as well as recent efforts to show that such behavior is consistent with social evolution.

Aspiration-based evolutionary dynamics have recently been used to model the evolution of fair play in the ultimatum game showing that incredible threats to reject low offers persist in equilibrium. We focus on two extensions of this analysis: we experimentally test whether assumptions about agent motivations (aspiration levels) and the structure of the game (binary strategy space) reflect actual play, and we examine the problematic assumption embedded in the standard replicator dynamic that unhappy agents who switch strategies may return to a (...) rejected strategy without exploring other options. We find that the resulting “no switchback” dynamic predicts the evolution of play better than the standard dynamic and that aspirations are a significant motivator for our participants. In the process, we also construct and analyze a variant of the ultimatum game in which players can adopt conditional (on their induced aspirations) strategies. (shrink)

Progressive supranuclear palsy is a movement disorder with prominent tau neuropathology. Brain diseases with abnormal tau deposits are called tauopathies, the most common of which is Alzheimer's disease. Environmental causes of tauopathies include repetitive head trauma associated with some sports. To identify common genetic variation contributing to risk for tauopathies, we carried out a genome-wide association study of 1,114 individuals with PSP and 3,247 controls followed by a second stage in which we genotyped 1,051 cases and 3,560 controls for the (...) stage 1 SNPs that yielded P ≤ 10-3. We found significant previously unidentified signals associated with PSP risk at STX6, EIF2AK3 and MOBP. We confirmed two independent variants in MAPT affecting risk for PSP, one of which influences MAPT brain expression. The genes implicated encode proteins for vesicle-membrane fusion at the Golgi-endosomal interface, for the endoplasmic reticulum unfolded protein response and for a myelin structural component. © 2011 Nature America, Inc. All rights reserved. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Global Healing and Reconciliation:The Gift and Task of Religion, a Buddhist-Christian PerspectivePeter C. Phan"No peace among nations without peace among the religions. No peace among the religions without dialogue between the religions. No dialogue between the religions without investigation of the foundation of the religions." Hans Küng's oft-quoted dictum proves even more apposite in the current international situation. Whether or not the September 11, 2001, tragedy and its (...) aftermath can be accounted for in religious terms, there has been a widespread perception that they were part of the conflict between Islam and the West and that this "clash of civilizations" has deep roots in different religious worldviews.Hindsight now shows us that "smart bombs" and armies do not and cannot resolve political problems in Afghanistan and Iraq or spread democracy in the world no matter how one judges the morality of these wars. The question then arises whether there are other ways and means to achieve world peace and reconciliation, to bring about healing among nations, and whether religions can be counted among these. More specifically, if religions can be harnessed to this task, which elements of the "foundation of the religions"—to use Hans Küng's words—need to be investigated in the dialogue among religions in order to bring about reconciliation among religions that in turns leads to reconciliation among nations?This essay explores how Buddhists and Christians can together serve the cause of peace and reconciliation among nations. I will first reflect on the nature, strategies, and spirituality of reconciliation. Next, I consider how the Buddha's and Jesus' teachings on justice, forgiveness, and reconciliation can contribute to global healing. To show the transformative power of these teachings, I conclude with some reflections on how the followers of the Buddha and Jesus can work together for world peace and global healing.Global Healing and Reconciliation: Strategies and SpiritualityAt first sight it seems preposterous and hypocritical to speak of global healing and reconciliation as the gift and task of religion. A brief glance at the history of global [End Page 89] warfare will persuade us of the sad fact that, in the words of Charles Kimball, "more wars have been waged, more people killed, and these days more evil perpetrated in the name of religion than by any other institutional force in human history."1 One is reminded of Jesus' injunction that we must first take the log out of our own eyes before attempting to take the speck out of our neighbor's (Matthew 7:5). Yet, religion is arguably the most powerful and effective institutional force for peace and reconciliation. To see how religion can bring this gift of peace to the world and achieve this task of global healing, a brief consideration of the nature and process of reconciliation is helpful.Etymologically, reconciliation means to cause two estranged persons or groups to meet each other again (re-, again + concilium, meeting). By extension, it means to resolve a dispute and to re-establish friendship and harmony, or, at a minimum, peaceful coexistence between opposed individuals or groups.2Reconciliation is both a process and a state of affairs. As process, it sets into motion a complex of agencies and strategies that cannot be used as a universally applicable recipe but requires appropriate tailoring to diverse contexts.3 The process includes certain intermediate stages as conditions of possibility for achieving the desired result. As a personal and sociopolitical state of affairs, reconciliation is an ever-fragile and elusive reality. Ultimately, because of human propensities toward violence and domination, total reconciliation and perfect peace is not achievable by human efforts but is hoped and prayed for as an eschatological gift bestowed by God or as a transcendent blessing beyond this world. This fact does not of course diminish our responsibility to bring about global healing by means of all the resources available, religious and otherwise.What Reconciliation Is NotIn our work for reconciliation it is essential to ascertain what it is not. In a helpful study on reconciliation Catholic theologian Robert Schreiter distinguishes three concepts that are allied to reconciliation but can distort its true sense. The first... (shrink)

Levinas ahead of his time--and himself--on politics, postcolonialism and globalization, animals and the environment, and science and technology.

Assertion is widely regarded as an act associated with an epistemic position. To assert is to represent oneself as occupying this position and/or to be required to occupy this position. Within this approach, the most common view is that assertion is strong: the associated position is knowledge or certainty. But recent challenges to this common view present new data that are argued to be better explained by assertion being weak. Old data widely taken to support assertion being strong has also (...) been challenged. This paper examines such challenges and finds them wanting. Far from diminishing the case for strong assertion, carefully considering new and old data reveals that assertion is as strong as ever. (shrink)

I should first of all like to greet His Excellency Msgr Josip Bozanic, Archbishop of Zagreb, His Excellency Msgr Giulio Einaudi, Apostolic Nuncio in Croatia, Their Lordships the Bishops, the authorities both civil and academic, the teaching and non-teaching staff, the students, my fellow Jesuits, and all the colleagues and friends present at this solemn opening of the new Chair in the Faculty of Philosophy and of Theological Study of the Society of Jesus at Zagreb. I thank heartily all those (...) who have in any way helped to bring this project to completion. I hope that it will enable us to render a valuable service to the Church in Croatia and to the culture of the Croatian people, a service that the Society of Jesus has held dear from its very beginning, striving to contribute, through its intellectual endeavours, to the understanding of the work of creation. (shrink)

I should first of all like to greet His Excellency Msgr Josip Bozanic, Archbishop of Zagreb, His Excellency Msgr Giulio Einaudi, Apostolic Nuncio in Croatia, Their Lordships the Bishops, the authorities both civil and academic, the teaching and non-teaching staff, the students, my fellow Jesuits, and all the colleagues and friends present at this solemn opening of the new Chair in the Faculty of Philosophy and of Theological Study of the Society of Jesus at Zagreb. I thank heartily all those (...) who have in any way helped to bring this project to completion. I hope that it will enable us to render a valuable service to the Church in Croatia and to the culture of the Croatian people, a service that the Society of Jesus has held dear from its very beginning, striving to contribute, through its intellectual endeavours, to the understanding of the work of creation. (shrink)

Devotion and knowledge, pietas and eruditio, form a binomial idea which belongs to the tradition of the Society of Jesus. This idea was already important at the University of Paris when Ignatius and his companions studiedthere. Nevertheless, they gave an original interpretation to pietas in line with what Ignatius had already discovered in his own existence: devotion is not only a purely interior attitude but also a deeply apostolic one. From the binomial idea pietas-eruditio, and from its subsequent more precise (...) articulation, the study of theology in the Society draws out particular conclusions which are faithful to tradition and at the same time attentive to the new issues of a complex world requiring highly qualified and competent teaching. Theology in the Society is itself an apostolic enterprise. (shrink)

It is for me a source of great joy to meet with our collaborators in this magnificent Aula Magna of the Ignatianum to share on the intellectual ministry. You have a right to know how we Jesuits perceive the nature and mission of our educational institutions. Even university and cultural circles at large seek to know the spirit with which the Society of Jesus enters the world of science, research, academic instruction, and cultural activity generally. The reflection I am about (...) to submit is also meant to give impetus to the process the Polish Jesuits are involved in of defining their presence in the sector of education that after the fall of communism is experiencing a tremendous growth. All this is taking place in conjunction with the worldwide assessment the Society is making of its commitment to university education and the role it intends to play in it. (shrink)

It is for me a source of great joy to meet with our collaborators in this magnificent Aula Magna of the Ignatianum to share on the intellectual ministry. You have a right to know how we Jesuits perceive the nature and mission of our educational institutions. Even university and cultural circles at large seek to know the spirit with which the Society of Jesus enters the world of science, research, academic instruction, and cultural activity generally. The reflection I am about (...) to submit is also meant to give impetus to the process the Polish Jesuits are involved in of defining their presence in the sector of education that after the fall of communism is experiencing a tremendous growth. All this is taking place in conjunction with the worldwide assessment the Society is making of its commitment to university education and the role it intends to play in it. (shrink)

It is for me a source of great joy to meet with our collaborators in this magnificent Aula Magna of the Ignatianum to share on the intellectual ministry. You have a right to know how we Jesuits perceive the nature and mission of our educational institutions. Even university and cultural circles at large seek to know the spirit with which the Society of Jesus enters the world of science, research, academic instruction, and cultural activity generally. The reflection I am about (...) to submit is also meant to give impetus to the process the Polish Jesuits are involved in of defining their presence in the sector of education that after the fall of communism is experiencing a tremendous growth. All this is taking place in conjunction with the worldwide assessment the Society is making of its commitment to university education and the role it intends to play in it. (shrink)

Scientific policy advice is usually perceived as a formalized advisory process within political institutions. Politics has benefited from this arrangement because the science-based rationalization of policy has contributed to its legitimacy. However, in Western democratic societies, scientific expertise that is routinely mobilized to legitimate political positions has increasingly lost its power due to controversial expertise in the public sphere in particular within the mass media. As a consequence of the medialization of science, political decision makers are increasingly confronted with mass-mediated (...) expertise. Empirical results of a qualitative survey among decision makers in the German political and administrative system, presented in this article, support the hypothesis that mass-mediated expertise has a significant impact on policy processes. Five functions of media coverage on science-based issues for policy making were identified. Mass-mediated expertise has therefore altered the established relations between scientific policy advisors and political decision makers and can be seen as informal policy advice complementing institutionalized advisory arrangements. (shrink)

We call a decision maker risk averse for losses if that decision maker is risk averse with respect to lotteries having alternatives below a given reference alternative in their support. A two-person bargaining solution is called invariant under risk aversion for losses if the assigned outcome does not change after correcting for risk aversion for losses with this outcome as pair of reference levels, provided that the disagreement point only changes proportionally. We present an axiomatic characterization of the Nash bargaining (...) solution based on this condition, and we also provide a decision-theoretic characterization of the concept of risk aversion for losses. (shrink)

We consider choice correspondences that assign a subset to every choice set of alternatives, where the total set of alternatives is an arbitrary finite or infinite set. We focus on the relations between several extensions of the condition of independence of irrelevant alternatives on one hand, and conditions on the revealed preference relation on sets, notably the weak axiom of revealed preference, on the other hand. We also establish the connection between the condition of independence of irrelevant alternatives and so-called (...) strong sets; the latter characterize a social choice correspondence satisfying independence of irrelevant alternatives. (shrink)

Young’s paper (2012) offers an interesting and fruitful extension to recent work on Cotard’s syndrome, and in particular, a philosophical investigation of how and why beliefs around death and non-existence frequently co-occur with beliefs around immortality. In this brief response, we discuss a few issues from the paper. Namely, the issue of Cotard delusion being a natural kind, the seeming paradox of death and immortality and its relation to wider culture and literature, and the utility of the concept of misplaced (...) being. (shrink)

In this article three different types of loss aversion equilibria in bimatrix games are studied. Loss aversion equilibria are Nash equilibria of games where players are loss averse and where the reference points—points below which they consider payoffs to be losses—are endogenous to the equilibrium calculation. The first type is the fixed point loss aversion equilibrium, introduced in Shalev (2000; Int. J. Game Theory 29(2):269) under the name of ‘myopic loss aversion equilibrium.’ There, the players’ reference points depend on the (...) beliefs about their opponents’ strategies. The second type, the maximin loss aversion equilibrium, differs from the fixed point loss aversion equilibrium in that the reference points are only based on the carriers of the strategies, not on the exact probabilities. In the third type, the safety level loss aversion equilibrium, the reference points depend on the values of the own payoff matrices. Finally, a comparative statics analysis is carried out of all three equilibrium concepts in 2 × 2 bimatrix games. It is established when a player benefits from his opponent falsely believing that he is loss averse. (shrink)

Nash equilibria with identical supports are compared for bimatrix games that are different with respect to the risk aversion of player 2. For equilibria in 2× 2-bimatrix games and for equilibria with efficient supports in coordination games it is established for which cases increased risk aversion of player 2 benefits or hurts player 2.

This white paper outlines the plans of the History Philosophy Culture Working Group of the Next Generation Event Horizon Telescope Collaboration.

Surprisingly little has been written about hedged assertion. Linguists often focus on semantic or syntactic theorizing about, for example, grammatical evidentials or epistemic modals, but pay far less attention to what hedging does at the level of action. By contrast, philosophers have focused extensively on normative issues regarding what epistemic position is required for proper assertion, yet they have almost exclusively considered unqualified declaratives. This essay considers the linguistic and normative issues side-by-side. We aim to bring some order and clarity (...) to thinking about hedging, so as to illuminate aspects of interest to both linguists and philosophers. In particular, we consider three broad questions. 1) The structural question: when one hedges, what is the speaker’s commitment weakened from? 2) The functional question: what is the best way to understand how a hedge weakens? And 3) the taxonomic question: are hedged assertions genuine assertions, another speech act, or what? (shrink)

Human cooperation is highly unusual. We live in large groups composed mostly of non-relatives. Evolutionists have proposed a number of explanations for this pattern, including cultural group selection and extensions of more general processes such as reciprocity, kin selection, and multi-level selection acting on genes. Evolutionary processes are consilient; they affect several different empirical domains, such as patterns of behavior and the proximal drivers of that behavior. In this target article, we sketch the evidence from five domains that bear on (...) the explanatory adequacy of cultural group selection and competing hypotheses to explain human cooperation. Does cultural transmission constitute an inheritance system that can evolve in a Darwinian fashion? Are the norms that underpin institutions among the cultural traits so transmitted? Do we observe sufficient variation at the level of groups of considerable size for group selection to be a plausible process? Do human groups compete, and do success and failure in competition depend upon cultural variation? Do we observe adaptations for cooperation in humans that most plausibly arose by cultural group selection? If the answer to one of these questions is “no,” then we must look to other hypotheses. We present evidence, including quantitative evidence, that the answer to all of the questions is “yes” and argue that we must take the cultural group selection hypothesis seriously. If culturally transmitted systems of rules (institutions) that limit individual deviance organize cooperation in human societies, then it is not clear that any extant alternative to cultural group selection can be a complete explanation. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories (...) and On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

The study of intellectual humility is still in its early stages and issues of definition and measurement are only now being explored. To inform and guide the process of defining and measuring this important intellectual virtue, we conducted a series of studies into the implicit theory – or ‘folk’ understanding – of an intellectually humble person, a wise person, and an intellectually arrogant person. In Study 1, 350 adults used a free-listing procedure to generate a list of descriptors, one for (...) each person-concept. In Study 2, 335 adults rated the previously generated descriptors by how characteristic each was of the target person-concept. In Study 3, 344 adults sorted the descriptors by similarity for each person-concept. By comparing and contrasting the three person-concepts, a complex portrait of an intellectually humble person emerges with particular epistemic, self-oriented, and other-oriented dimensions. (shrink)

Volume 20, Issue 7, July 2020, Page 75-77.

We present evidence from a pre-registered experiment indicating that a philosophical argument––a type of rational appeal––can persuade people to make charitable donations. The rational appeal we used follows Singer’s well-known “shallow pond” argument (1972), while incorporating an evolutionary debunking argument (Paxton, Ungar, & Greene 2012) against favoring nearby victims over distant ones. The effectiveness of this rational appeal did not differ significantly from that of a well-tested emotional appeal involving an image of a single child in need (Small, Loewenstein, and (...) Slovic 2007). This is a surprising result, given evidence that emotions are the primary drivers of moral action, a view that has been very influential in the work of development organizations. We did not find support for our pre-registered hypothesis that combining our rational and emotional appeals would have a significantly stronger effect than either appeal in isolation. However, our finding that both kinds of appeal can increase charitable donations is cause for optimism, especially concerning the potential efficacy of well-designed rational appeals. We consider the significance of these findings for moral psychology, ethics, and the work of organizations aiming to alleviate severe poverty. (shrink)

Advances in molecular biological research in the latter half of the twentieth century have made the story of the gene vastly complicated: the more we learn about genes, the less sure we are of what a gene really is. Knowledge about the structure and functioning of genes abounds, but the gene has also become curiously intangible. This collection of essays renews the question: what are genes? Philosophers, historians and working scientists re-evaluate the question in this volume, treating the gene as (...) a focal point of interdisciplinary and international research. It will be of interest to professionals and students in the philosophy and history of science, genetics and molecular biology. (shrink)

Some stories of moral exemplars motivate us to emulate their admirable attitudes and behaviors, but why do some exemplars motivate us more than others? We systematically studied how motivation to emulate is influenced by the similarity between a reader and an exemplar in social or cultural background (Relatability) and how personally costly or demanding the exemplar’s actions are (Attainability). Study 1 found that university students reported more inspiration and related feelings after reading true stories about the good deeds of a (...) recent fellow alum, compared to a famous moral exemplar from decades past. Study 2A developed a battery of short moral exemplar stories that more systematically varied Relatability and Attainability, along with a set of non-moral exemplar stories for comparison. Studies 2B and 2C examined the path from the story type to relatively low stakes altruism (donating to charity and intentions to volunteer) through perceived attainability and relatability, as well as elevation and pleasantness. Together, our studies suggest that it is primarily the relatability of the moral exemplars, not the attainability of their actions, that inspires more prosocial motivation, at least regarding acts that help others at a relatively low cost to oneself. (shrink)

Animal Philosophy is the first text to look at the place and treatment of animals in Continental thought.