Reissued here in its corrected second edition of 1864, this essay by John Stuart Mill argues for a utilitarian theory of morality. Originally printed as a series of three articles in Fraser's Magazine in 1861, the work sought to refine the 'greatest happiness' principle that had been championed by Jeremy Bentham, defending it from common criticisms, and offering a justification of its validity. Following Bentham, Mill holds that actions can be judged as right or wrong depending on whether they promote (...) happiness or 'the reverse of happiness'. Although attracted by Bentham's consequentialist framework based on empirical evidence rather than intuition, Mill separates happiness into 'higher' and 'lower' pleasures, arguing for a weighted system of measurement when making and judging decisions. Dissected and debated since its first appearance, the essay is Mill's key discussion on the topic and remains a fundamental text in the study of ethics. (shrink)

John Stuart Mill's Utilitarianism is one of the most important, controversial, and suggestive works of moral philosophy ever written. Mill defends the view that all human action should produce the greatest happiness overall, and that happiness itself is to be understood as consisting in "higher" and "lower" pleasures. This volume uses the 1871 edition of the text, the last to be published in Mill's lifetime. The text is preceded by a comprehensive introduction assessing Mill's philosophy and the alternatives to utilitarianism, (...) and discussing some of the specific issues Mill raises in Utilitarianism. (shrink)

Bentham's best-known book stands as a classic of both philosophy and jurisprudence. The 1789 work articulates an important statement of the foundations of utilitarian philosophy — it also represents a pioneering study of crime and punishment. Bentham's reasoning remains central to contemporary debates in moral and political philosophy, economics, and legal theory.

This article described three heuristics that are employed in making judgements under uncertainty: representativeness, which is usually employed when people are asked to judge the probability that an object or event A belongs to class or process B; availability of instances or scenarios, which is often employed when people are asked to assess the frequency of a class or the plausibility of a particular development; and adjustment from an anchor, which is usually employed in numerical prediction when a relevant value (...) is available. These heuristics are highly economical and usually effective, but they lead to systematic and predictable errors. A better understanding of these heuristics and of the biases to which they lead could improve judgements and decisions in situations of uncertainty. (shrink)

The authors demonstrate that unselfish behavior is in fact an important feature of both biological and human nature. Their book provides a panoramic view of altruism throughout the animal kingdom--from self-sacrificing parasites to the human capacity for selflessness--even as it explains the evolutionary sense of such behavior.

Ian Hacking here presents a philosophical critique of early ideas about probability, induction and statistical inference and the growth of this new family of ...

Humans and animals make inferences about the world under limited time and knowledge. In contrast, many models of rational inference treat the mind as a Laplacean Demon, equipped with unlimited time, knowledge, and computational might. Following H. Simon's notion of satisficing, the authors have proposed a family of algorithms based on a simple psychological mechanism: one-reason decision making. These fast and frugal algorithms violate fundamental tenets of classical rationality: They neither look up nor integrate all information. By computer simulation, the (...) authors held a competition between the satisficing "Take The Best" algorithm and various "rational" inference procedures. The Take The Best algorithm matched or outperformed all competitors in inferential speed and accuracy. This result is an existence proof that cognitive mechanisms capable of successful performance in the real world do not need to satisfy the classical norms of rational inference. (shrink)

Historical records show that there was no real concept of probability in Europe before the mid-seventeenth century, although the use of dice and other randomizing objects was commonplace. Ian Hacking presents a philosophical critique of early ideas about probability, induction, and statistical inference and the growth of this new family of ideas in the fifteenth, sixteenth, and seventeenth centuries. Hacking invokes a wide intellectual framework involving the growth of science, economics, and the theology of the period. He argues that the (...) transformations that made it possible for probability concepts to emerge have constrained all subsequent development of probability theory and determine the space within which philosophical debate on the subject is still conducted. First published in 1975, this edition includes an introduction that contextualizes his book in light of developing philosophical trends. Ian Hacking is the winner of the Holberg International Memorial Prize 2009. (shrink)

Introduction to one of the most important, controversial, and suggestive works of moral philosophy ever written.

An enormous intellectual adventure. In this groundbreaking new book, the American biologist Edward O. Wilson, considered to be one of the world's greatest living scientists, argues for the fundamental unity of all knowledge and the need to search for consilience --the proof that everything in our world is organized in terms of a small number of fundamental natural laws that comprise the principles underlying every branch of learning. Professor Wilson, the pioneer of sociobiology and biodiversity, now once again breaks out (...) of the conventions of current thinking. He shows how and why our explosive rise in intellectual mastery of the truths of our universe has its roots in the ancient Greek concept of an intrinsic orderliness that governs our cosmos and the human species--a vision that found its apogee in the Age of Enlightenment, then gradually was lost in the increasing fragmentation and specialization of knowledge in the last two centuries. Drawing on the physical sciences and biology, anthropology, psychology, religion, philosophy, and the arts, Professor Wilson shows why the goals of the original Enlightenment are surging back to life, why they are reappearing on the very frontiers of science and humanistic scholarship, and how they are beginning to sketch themselves as the blueprint of our world as it most profoundly, elegantly, and excitingly is. (shrink)

The thirty-five chapters in this book describe various judgmental heuristics and the biases they produce, not only in laboratory experiments but in important...

This text addresses the profound human questions of love and work. Beginning with a historical introduction, the author progresses through adaptive problems that humans face, and concludes by showing how evolutionary psychology encompasses all branches of psychology.

The following values have no corresponding Zotero field: PB - JSTOR.

My answer to the question why? is relatively uncontroversial among anthropologists. Sharing food makes good evolutionary sense, because animals who share food thereby insure themselves against hunger. It is for this reason that sharing food is thought to be so common in the natural world. The vampire bat is a particularly exotic example of a food-sharing species. The bats roost in caves in large numbers during the day. At night, they forage for prey, from whom they suck blood if they (...) can, but they aren’t always successful. If they fail to obtain blood for several successive nights, they die. The evolutionary pressure to share blood is therefore strong. The biologist Wilkinson [59] reports that a hungry bat begs for blood from a roostmate, who will sometimes respond by regurgitating some of the blood it is carrying in its own stomach. This isn’t too surprising when the roostmates are related, but the bats also share blood with roostmates who aren’t relatives. The behaviour is nevertheless evolutionarily stable, because the sharing is done on a reciprocal basis, which means that a bat is much more likely to help out a roostmate that has helped it out in the past. Bats that refuse to help out their fellows therefore risk not being helped out themselves in the future. Vampire bats have their own way of sharing, and we have ours. We call our way of sharing “fairness”. If the accidents of our evolutionary history had led to our sharing in some other way, it would not occur to us to attribute some special role to our current fairness norms. Whatever alternative norms we then.. (shrink)

The following sheets were, as the note on the opposite page expresses, printed so long ago as the year 1780. The design, in pursuance of which they were written, was not so extensive as that announced by the present title. They had at that time no other destination than that of serving as an introduction to a plan of a penal code in terminus, designed to follow them, in the same volume.

Historical records show that there was no real concept of probability in Europe before the mid-seventeenth century, although the use of dice and other randomizing objects was commonplace. Ian Hacking presents a philosophical critique of early ideas about probability, induction, and statistical inference and the growth of this new family of ideas in the fifteenth, sixteenth, and seventeenth centuries. Hacking invokes a wide intellectual framework involving the growth of science, economics, and the theology of the period. He argues that the (...) transformations that made it possible for probability concepts to emerge have constrained all subsequent development of probability theory and determine the space within which philosophical debate on the subject is still conducted. First published in 1975, this edition includes an introduction that contextualizes his book in light of developing philosophical trends. Ian Hacking is the winner of the Holberg International Memorial Prize 2009. (shrink)