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  1. Affect, Culture, and Morality, Or Is It Wrong to Eat Your Dog?Jonathan Haidt, Silvia Helena Koller & Maria G. Dias - 1993 - Journal of Personality and Social Psychology 65 (4):613-28.
    Are disgusting or disrespectful actions judged to be moral violations, even when they are harmless? Stories about victimless yet offensive actions (such as cleaning one's toilet with a flag) were presented to Brazilian and U.S. adults and children of high and low socioeconomic status (N = 360). Results show that college students at elite universities judged these stories to be matters of social convention or of personal preference. Most other Ss, especially in Brazil, took a moralizing stance toward these actions. (...)
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  • (2 other versions)Normativity and epistemic intuitions.Jonathan M. Weinberg, Shaun Nichols & Stephen Stich - 2001 - Philosophical Topics, 29 (1-2):429-460.
    In this paper we propose to argue for two claims. The first is that a sizeable group of epistemological projects – a group which includes much of what has been done in epistemology in the analytic tradition – would be seriously undermined if one or more of a cluster of empirical hypotheses about epistemic intuitions turns out to be true. The basis for this claim will be set out in Section 2. The second claim is that, while the jury is (...)
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  • The use of statistical heuristics in everyday inductive reasoning.Richard E. Nisbett, David H. Krantz, Christopher Jepson & Ziva Kunda - 1983 - Psychological Review 90 (4):339-363.
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  • Categories and Concepts.Edward E. Smith & L. Douglas - 1981 - Harvard University Press.
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  • Moral philosophy and mental representation.Stephen Stich - 1993 - In R. Michod, L. Nadel & M. Hechter (eds.), The Origin of Values. Aldine de Gruyer. pp. 215--228.
    Here is an overview of what is to come. In Sections I and II, I will sketch two of the projects frequently pursued by moral philosophers, and the methods typically invoked in those projects. I will argue that these projects presuppose (or at least suggest) a particular sort of account of the mental representation of human value systems, since the methods make sense only if we assume a certain kind of story about how the human mind stores information about values. (...)
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