Sour Grapes aims to subvert orthodox theories of rational choice through the study of forms of irrationality. Dr Elster begins with an analysis of the notation of rationality, to provide the background and terms for the subsequent discussions, which cover irrational behaviour, irrational desires and irrational belief. These essays continue and complement the arguments of Jon Elster's earlier book, Ulysses and the Sirens. That was published to wide acclaim, and Dr Elster shows the same versatility here in drawing (...) on philosophy, political and social theory, decision-theory, economics and psychology, as well as history and literature. (shrink)

Drawing on philosophy, political and social theory, decision-theory, economics, psychology, history and literature, Jon Elster's classic book Sour Grapes continues and complements the arguments of his acclaimed earlier book, Ulysses and the Sirens. Elster begins with an analysis of the notation of rationality, before tackling the notions of irrational behavior, desires and belief with highly sophisticated arguments that subvert the orthodox theories of rational choice. Presented in a fresh series livery and with a specially commissioned preface written by (...) Richard Holton, illuminating its continuing importance to philosophical enquiry, Sour Grapes has been revived for a new generation of readers. (shrink)

I argue that character planning differs from sour grapes in that the former but not the latter leaves the agent with a coherent preference structure.

We usually withhold attributions of moral responsibility when a person acts on preferences that are induced without her consent by other people by means of conditioning, post-hypnotic suggestion, neurological fiddling and similar techniques. However, this is not generally the case when a person induces preferences in herself by the process of character building. However, the distinction between non-responsibility and responsibility for preferences does not map neatly onto the distinction between psychological induction by other and by self. Sometimes responsibility-grounding freedom of (...) action and autonomy of will re compromised when a person induces preferences in herself by adaptive preference-formation, the mechanism that sets up the cry of “sour grapes.” They can also be compromised when a person intentionally undertakes a strategy of self-abnegating resignation to oppressive necessity. It remains unclear, nonetheless, how the unfreedom and heteronomy of preferences calibrated to the merely feasible contrasts with the freedom and autonomy of planned preferences-changes guided by the person’s own values in projects of character building. (shrink)

Refutes the suggestion that Nietzsche's atheism is the result of sour grapes, i.e. his own failure to form a relationship with the divine, and argues that Nietzsche's rejection of sour grapes is, to the contrary, one of the best possible encapsulations of his philosophy.

This paper argues against Jon Elster's contention that there is a fundamentalincompatibility between, on one hand, autonomy and rationality and, on theother hand, adaptation to conditions of one's existence in the sense that one'sdesires or preferences are adjusted to what it is possible to achieve. While thefirst part of the paper more narrowly concentrated on Elster's discussion ofthese ideas, this second part goes on to a more general discussion of the conceptof rationality. On the basis of this discussion, it is (...) claimed that Elster's conclusionsconcerning autonomy and adaptation are premised on a defective conceptionof human experience and rationality. Moreover, the claim is made that thesedefects are also characteristic of "rational choice theory" more generally. (shrink)

This article argues against Jon Elster’s contention that there is a fundamental incompatibility between, on the one hand, autonomy and rationality, and, on the other hand, adaptation to the conditions of one’s existence in the sense that one’s desires or preferences are adjusted to what it is possible to achieve. It is claimed that Elster’s conclusions are premised on a defective conception of human faculties and powers, including a defective conception of human experience and rationality. Moreover, the claim is made (...) that these defects are also characteristic of “rational choice theory” more generally. (shrink)

There is a widespread view according to which descriptive metaphysics is not ‘real’ metaphysics. This paper argues that first-order philosophical disagreements cannot be settled without re-opening the debate about the nature of philosophical enquiry and that failure to scrutinize and justify one’s own metaphilosophical stance leads to arguments which are circular or question begging.

Rupturing along part the Hope Fault during a large earthquake in 1888, North Canterbury region, South Island of New Zealand, caused fence lines that crossed the fault to be laterally displaced by 1.5–2.6 m. The offset fence lines were documented (photographed, mapped, and published on) by the Government geologist, Alexander McKay, and forgotten. In the same year, observations of another fault line, the Awatere Fault, in the Marlborough area, South Island, led McKay to propose large-scale lateral displacement of ∼ 29–33 (...) km of geological formations along the fault, the result of cumulative movement of many earthquakes over millions of years (ca. 7 Ma). This ‘revolutionary’ idea was never published. The significance of McKay’s observations/deductions of small- and large-scale lateral displacement on faults was not fully appreciated in New Zealand until 1955 when aerial photography revealed that displacement of geomorphic features intersecting fault lines is dominantly horizontal rather than vertical. The idea of large-scale horizontal movement of the Earth’s crust, for example 483 km of lateral displacement of geological formations along the Alpine Fault in New Zealand first proposed in 1949, is now an integral part of the reigning paradigm of plate tectonics theory that explains the dynamics of movement of the Earth’s crust. (shrink)

An adaptive preference is a preference that is regimented in response to an agent’s set of feasible options. The fabled fox in the sour grapes story undergoes an adaptive preference change. I consider adaptive preferences more broadly, to include adaptive preference formation as well. I argue that many adaptive preferences that other philosophers have cast out as irrational sour-grapes-like preferences are actually fully rational preferences worthy of pursuit. I offer a means of distinguishing rational and worthy (...) adaptive preferences from irrational and unworthy ones. The distinction is based on the agent’s own appraisal of the adaptive preference. (shrink)

This 1989 book is intended as an introductory survey of the philosophy of the social sciences. It is essentially a work of exposition which offers a toolbox of mechanisms - nuts and bolts, cogs and wheels - that can be used to explain complex social phenomena. Within a brief compass, Jon Elster covers a vast range of topics. His point of departure is the conflict we all face between our desires and our opportunities. How can rational choice theory help us (...) understand our motivation and behaviour? More significantly, what happens when the theory breaks down but we still cleave to a belief in the power of the rational? Elster describes the fascinating range of forms of irrationality - wishful thinking, the phenomenon of sour grapes, discounting the future in noncooperative behaviour. This is a remarkably lucid and comprehensive introduction to the social sciences for students of political science, philosophy, sociology and economics. (shrink)

I examine the normative status of various wanting-to-believe cases and wanting-to-desire cases.

This paper challenges the view that contentment leads to personal freedom and autonomy and argues for a relational and exercise concept of de facto freedom in the Zhuangzi 莊子. I first review influential interpretations of freedom in the Zhuangzi that equate freedom with contentment and nonfrustration, starting with Guo Xiang's 郭象 (d. 312 CE). By putting these interpretations in dialog with contemporary social philosophy (Christman, Meyers, Pettit, Elster, and Khader), I reflect on the two seminal problems of the psychologizing causal (...) and procedural approaches that allow the interpretation of freedom as contentment: the “happy slave” problem and the “sour grapes” problem. Proving this account of freedom inadequate, I argue for a different interpretation of freedom in the Zhuangzi that resembles a weakly substantive and constitutive account of freedom and autonomy in modern‐day social philosophy terms, such as Marina Oshana's. The theory of freedom that I analyze in the Zhuangzi, however, helps us correct the risk of material determinism of the constitutive account, offering a description of relational freedom and autonomy as constituted by socio‐material conditions but not determined by them. (shrink)

Rudolf von Ihering was the leading German philosopher of law of the nineteenth century. He was also a major source of Weber’s more famous sociological definitions of action. Characteristically, Weber transformed material he found: in this case Ihering attempt to reconcile the causaland teleological aspects of action. In Ihering’s hands these become, respectively, the external and internal moments of action, or intentional thought and the factual consequences of action. For Weber they are made into epistemic aspects of action, the causal (...) and the meaningful, each of which is essential to an account of action, but which are logically and epistemically distinct. Ihering thought purposes were the products of underlying interests, but included ‘ideal’ interests in this category. Weber radicalized this by expanding the category and making it historically central. This radicalization bears on rational choice theory: if ideal interests have a large historical role independent of material interests, and are not fully explicable on such grounds as ‘sour grapes’, the methods appropriate to the study of the transformation of ideas, meaning genealogies in the Nietzschean sense, are central to the explanation of action. (shrink)

In philosophical literature, the complex emotional state of ressentiment gained popularity through the writings of Friedrich Nietzsche. According to Nietzsche, ressentiment was a bad feeling that reflected the suppressed anger, the pain of impotence, and the general misery of the weak when they compared themselves to the strong and talented members of society. Max Scheler took up Nietzsche’s thesis and described ressentiment as a complex condition characterised by a thirst for revenge. Moreover, ressentiment has the annoying property of presenting itself (...) as having some merit: the modern social and political context offers more than enough examples. First, the aim of this article is to take a closer look at Nietzsche’s ‘man of ressentiment,’ an odious personality characterised by weakness, deep frustrations, and hypocrisy. It will turn out that ressentiment has many different shades that paint a somewhat different picture and raise philosophical questions about positive valuation, vulnerability, and the sense of injustice. Second, we shall be working on the link between the psychology of ressentiment and the temptation to lack integrity in writing, art, or science. The well-described and well-known fact that academic fraudsters evolve in disguise, that they first reactively endorse values very different from their own values, and that these plagiarist authors, second, embark on long-term projects repeating their misdeeds and errors, as if it were normal, are two facts worthy of our attention. (shrink)

This article attempts to assess Jon Elster's contribution to rational choice in Ulysses and the Sirens and Sour Grapes. After reviewing Elster's analysis of functional versus intentional explanations, the essay moves on to the crucial distinction between the thin and broad theories of rationality. The former elabo rates on the traditional economist's preference / feasible set apparatus; the latter is the more demanding theory which inquires into the rationality of beliefs and preferences. Elster's approach to the broad theory (...) normally consists in using the thin theory as a reference point and in making purposefully limited departures from it. The essay illustrates the method while commenting on Elster's discus sion of autonomous preferences in Sour Grapes. It goes on to stress some impor tant analogies between Elster's use of the thin and broad theories, on one hand, and Weber's ideal-typical method, on the other. The final assessment is phrased in terms of these analogies; it is suggested that Elster is at his best when the ideal-typical method and his own separate from each other, that is, when he comes to grips with the broad theory in its own terms. (shrink)

This paper examines a model in which people’s preferences adjust to changes in their relative ability to attain various goals. Preference changes are modeled as changes in the configuration of weights (or values) attached to these goals. The model permits to explain common prototype changes of preferences such as the ‘sour grapes’ or the ‘overcompensating’ phenomenon. It is found that whether the first or the second phenomenon occurs depends on whether a goal is easy or difficult to substitute (...) by other goals. If two goals are sufficiently strong substitutes for each other, no weight will be placed on that goal which is harder to attain. The results readily apply to the standard microeconomic set-up involving goods and prices, rather than abstract goals and abilities. In this case, one implication of the model is that only a subset of the overall commodity space is relevant for everyday consumer choice, which reduces the complexity of the choice procedure. The model also permits to explain how new and unfamiliar products are incorporated into the consumer’s preference pattern. (shrink)

The paper critically discusses the thesis, originally put forth by Taylor, that there is a form of envy whose target is the good possessed by someone else. Section 2 analyzes the distinction between object-envy and state-envy, discusses the connection between object-envy and benign envy, and develops the ethical consequences that follow from the thesis that envy is never benign. Section 3 presents a thought experiment with five variations developed from the basic elements of object-envy: an agent, a good the agent (...) desires but lacks, and a person who possesses the good. The variations generate emotions like longing, sadness, happiness for, admiration, covetousness, self-disappointment, but they do not generate envy. Section 4 concentrates on envious self-reproach and shows that its nature and genesis are different from the self-disappointment one may experience in other forms of self-assessment. Section 5 argues that the so-called sour-grape syndrome serves different goals when it is connected to a good one lacks and when it is connected to envious comparisons. Section 6 maintains that what looks like benign envy can be better understood as emulous admiration. In conclusion, the paper argues that object-envy is not a useful concept. The desired goods are not valued in themselves when a person feels envy. Rather, they are taken to signal the superior recognition enjoyed by someone else within the reference group that is currently deemed important by the agent. (shrink)

Adaptive preferences are both a central justification and continuing problem for the use of the capability approach. They are illustrated here with reference to a project examining the choices of young people who had rejected higher education. Jon Elster, Amartya Sen and Martha Nussbaum have all criticised utilitarianism on the grounds that a focus on preference-satisfaction fails to acknowledge the human tendency to adapt preferences under unfavourable circumstances and that self-assessments of well-being are therefore likely to be distorted by deprivation. (...) Elster’s addresses preference deformation through the sour grapes phenomenon and retroactive rationalisation. Sen and Nussbaum are more concerned with adaptation as self-abnegation. The capability approach developed by Sen and Nussbaum seeks to address the problem of adaptive preferences by taking into account not only what individuals value but what they have reason to value. However, clear distinctions need to be made between adaptations to the means of achieving well-being and adaptations to its ends. If Elster’s formulations are to be used in capability assessments, they need to articulate with the relative weightings given to relevant functionings and freedoms. This enables a more nuanced understanding of adaptive preferences that can account for the subtleties of the constraints they place upon individual freedoms. (shrink)

In Global Justice and Avant-Garde Political Agency, Lea Ypi sets out a challenging model for theorizing global justice. Such a theory should be robustly critical*and egalitarian*rather than swallowing sour grapes by adapting its ideals to what appears to be politically possible. But it should also offer concrete prescriptions capable of guiding reform of the actual*deeply unjust*world in which we live. It should learn from concrete political struggles and from those on the receiving end of global injustice, and also (...) deliver principles capable of commanding support in a world of powerful nation-states. Thus one goal of the book, we might say, is to reconnect the philosophy of global justice with the politics of global justice*to persuade theorists, more specifically, to bridge the divide between theory and activism on global justice issues. (shrink)

Jon Elster contrasts preference acquisition through sour grapes with preference acquisition through character planning. He claims that what distinguishes these psychological phenomena is that only the latter is autonomous and intentional. I argue against this view and propose an alternative account which runs parallel to Donald Davidson's analysis of weakness of the will. On my account, preference acquisition through character planning secures the coherence between preferences and the reasons for holding these preferences, while preference acquisition through sour (...) grapes does not. I then suggest that this account as well as moral theories that acknowledge conflicting moral concerns are threatened by alternative interpretations of Arrow's voting paradox in social choice theory. I discuss how appeals to various forms of moral supervenience , and, analogues to Amartya Sen's objections to a reading of Arrow's theorem in terms of social welfare judgments, affect these paradoxical interpretations. I argue that analogues to Sen's appeal to non-welfare information can dissolve these interpretations, though open the door for new threats from alternative interpretations of Sen's libertarian paradox. (shrink)

Consumers have subjective psychological expectations of the quality and brand of products before purchasing. There is a certain tolerance for products that do not meet expectations. The discomfort caused by tolerance can be smoothly carried out through “reasonable” self-comfort and explanation mechanisms. Based on the theory of rationalization defense mechanism, a 2 × 2 purchase channel matrix of online and offline purchase, online consultation, and the offline experience was constructed to explore the influence of consumers’ tolerance of product quality and (...) brand on their purchase channel choice. The results show that: consumer product tolerance positively influences consumers’ online purchasing choice; consumer product tolerance influences purchase channel choice through rationalization; and the sweet lemon mechanism mediates consumer product tolerance on online consultation and online purchase and offline experience, but the sour grapes mechanism does not mediate. (shrink)

Acquired taste is an integral part of the cultivation of taste. In this essay, I identify acquired taste as a form of intentional belief acquisition or adaptive preference formation, distinguishing it from ordinary or discovered taste. This account of acquired taste allows for the role of self-deception in the development of taste. I discuss the value of acquired taste in the overall development of taste as well as the ways that an over-reliance on acquired taste can distort overall taste.

Color conveys critical information about the flavor of food and drink by providing clues as to edibility, flavor identity, and flavor intensity. Despite the fact that more than 100 published papers have investigated the influence of color on flavor perception in humans, surprisingly little research has considered how cognitive and contextual constraints may mediate color–flavor interactions. In this review, we argue that the discrepancies demonstrated in previously-published color–flavor studies may, at least in part, reflect differences in the sensory expectations that (...) different people generate as a result of their prior associative experiences. We propose that color–flavor interactions in flavor perception cannot be understood solely in terms of the principles of multisensory integration but that the role of higher-level cognitive factors, such as expectations, must also be considered. (shrink)

We continue developing the general theory of forcing notions built with the use of norms on possibilities, this time concentrating on ccc forcing notions and classifying them.

In this paper, I highlight some important implications of a non-individualistic account of derogatory words. I do so by critically examining an intriguing claim of Jennifer Hornsby‘s: that derogatory words – words that, as she puts it, ―apply to people, and that are commonly understood to convey hatred and contempt‖ – are useless for us. In their stead, she maintains, we employ neutral counterparts: words ―that apply to the same people, but whose uses do not convey these things. I argue (...) that Hornsby‘s distinctions – between derogatory words and neutral counterparts, and them (speakers who have use for the former) and us (who do not) – is not sustainable. I begin by considering examples that suggest that some of the words that some of us have use for are indeed derogatory. I then offer reasons for thinking that words that would presumably be identified as acceptable counterparts to derogatory words are not, in general, neutral. (shrink)

It is often said that we can have reasons for our emotions. But can such reasons be the basis for some form of knowledge? I attempt here to give a positive answer to this question, through an examination of two negative emotions, anger and contempt. I suggest that these emotions are apt to deliver, albeit in an indirect way, a form of moral knowledge, and examine their expression in the writings of Jonathan Swift.

For the “respectable” part of society there can be a presumption of virtuousness, rather like the presumption of innocence in the law. In both cases, the presumption can be defeated, as we learn more and get into specifics. We still might insist that to be genuinely virtuous is to be able to pass the more familiar sorts of tests of virtue, and to be reliably virtuous also in the ordinary business of life, especially in things that really matter. Something like (...) this is a necessary condition for virtue. Factors of motivation, especially those related to what a person's basic concerns are, can vary enormously. Imagine an extreme case. Someone might be inherently indifferent to what happens to other people, and have no sense of the inherent dignity or worthiness of moral principles, but also be totally convinced that God is watching his or her every move, and that the prospects of heaven or hell depend heavily on one's following accepted morality at every step. (shrink)

Early ecofeminists often emphasized the similarities of the oppression of women and earth and delineated both as rape. Is it helpful for ecofeminists today to connect women and nature in such a way? Is this metaphor an adequate expression for third wave feminists or does it cast female bodies and the cosmos into passive victimization? This article uses Steinbeck's novel The Grapes of Wrath as a platform to tease out three important aspects of the metaphor of rape, by examining (...) the green apolcalypse present in Steinbeck‘s book, by pointing out Steinbeck’s identification of the exploitatoin of nature as a rape, and by thinking about the ways in which women are portrayed as earth mothers. Through an examination of the metaphors of rape as exploitation and grapes as apocalyptic wrath, the article seeks to counter the hidden apocalyptic and dualistic structures of maternal images and ecorapes and to identify them, question them and channel that powerful linguistic energy. (shrink)

Emergency hormonal contraception (EHC) has been available from pharmacies in the UK without prescription for 11 years. In the Republic of Ireland this service was made available in 2011. In both jurisdictions the respective regulators have included ‘conscience clauses’, which allow pharmacists to opt out of providing EHC on religious or moral grounds providing certain criteria are met. In effect, conscientious objectors must refer patients to other providers who are willing to supply these medicines. Inclusion of such clauses leads to (...) a cycle of cognitive dissonance on behalf of both parties. Objectors convince themselves of the existence of a moral difference between supply of EHC and referral to another supplier, while the regulators must feign satisfaction that a form of regulation lacking universality will not lead to adverse consequences in the long term. We contend that whichever of these two parties truly believes in that which they purport to must act to end this unsatisfactory status quo. Either the regulators must compel all pharmacists to dispense emergency contraception to all suitable patients who request it, or a pharmacist must refuse either to supply EHC or to refer the patient to an alternative supplier and challenge any subsequent sanctions imposed by their regulator. (shrink)

Purpose There is a contradictive debate on factors influencing mobile phone usage awareness among scholars. This study aims to examine factors influencing mobile phone usage awareness for accessing agricultural marketing information. Design/methodology/approach A descriptive cross-sectional research design was used with 400 smallholder grape farmers. The use of structured questionnaires, focus group discussions and key informant interviews helped to collect primary data. Data analysis was subjected to descriptive, ordinal logistic regression and thematic approaches. Findings This study found that farmers were mostly (...) aware of voice calls helping to access buyers and price information. Education, age and sex were the critical factors influencing mobile phone usage awareness among grape smallholder farmers. Originality/value This study contributes to scientific knowledge by providing an understanding of the perceived factors on mobile phone usage awareness within the grape subsector to inform policymakers. (shrink)