This paper will address Foucault’s analysis of the Hebrew and Christian pastor and argue that Foucault’s analysis of pastoral power in Security, Territory, Population neglects an important characteristic of the shepherd/pastor figure: violence. Despite Foucault’s close analysis of the early development of the Hebrew pastor, he overlooks the role of violence and instead focuses on sacrifice. However the sacrificial pastor does not figure in the Hebrew Scriptures. The Hebrew pastor is called to lead, feed and protect the flock, not sacrifice (...) for them. This is not to suggest that the theme of sacrifice is absent in the Hebrew Scriptures but that sacrifice is not a role attributed to the pastor until Jesus’ reinterpretation of the “good shepherd” in Chapter 10 of The Gospel of John.4 In distinguishing the Hebrew and Christian formulations of the pastor, the roles of violence and sacrifice in each can be understood more clearly. Beginning with the Hebrew Scriptures I will demonstrate the importance of violence in the figure of David as the first “shepherd of men”. I will argue that violence and the ability to protect the flock was a significant and determining characteristic of the Hebrew pastor. Contrary to Foucault’s assertion I will demonstrate that sacrifice was not a role attributed to the Hebrew pastor. While the words and life of Jesus provide a new sacrificial paradigm for understanding the “shepherd of men,” it is Paul who provides the foundation on which the practice of the Christian pastor is established in the Church. Therefore I will examine the writing of Paul to demonstrate the way violence operates in the Christian pastorate. I will argue that sacrifice does not replace violence but violence is subsumed in the sacrificial pastor and continues to operate. Finally I will suggest that the introduction of violence into Foucault’s analysis establishes a deeper connection between pastoral power and biopower. Thus, this connection engenders a richer understanding of the tension in Foucault’s work between care and violence in the poles of biopower: to make live and let die. (shrink)

Abstract This paper presents the study of the James and Che BBQ House’s strategic management. Strategic management is the process of scientifically analyzing, tracking, and assessing present strategies in order to develop and implement new ones that are required to meet the goals and objectives of a business organization. The collected data from the business’ operation manager exhibits the business’ status in terms of its performance in the industry it belongs to, which will be a crucial foundation for the evaluation (...) and formulation of strategies. The food industry is one of the most well-known industries globally for having a broad market and competitive businesses. Hence, it is vital to establish and/or uphold one’s business competitiveness, to evaluate current strategies that are no longer effective, and to implement new ways or solutions that would make the business keep up with its competitors in the industry based on the study of its existing strategic management, as well as the business environment. -/- Keywords: Competitive Businesses; PESTEL Analysis; Strategic Management. (shrink)

Background: Smart sensors have been developed as diagnostic tools for rehabilitation to cover an increasing number of geriatric patients. They promise to enable an objective assessment of complex movement patterns. -/- Objective: This research aimed to identify and analyze the conflicting ethical values associated with smart sensors in geriatric rehabilitation and provide ethical guidance on the best use of smart sensors to all stakeholders, including technology developers, health professionals, patients, and health authorities. -/- Methods: On the basis of a systematic (...) literature search of the scientific databases PubMed and ScienceDirect, we conducted a qualitative document analysis to identify evidence-based practical implications of ethical relevance. We included 33 articles in the analysis. The practical implications were extracted inductively. Finally, we carried out an ethical analysis based on the 4 principles of biomedical ethics: autonomy, beneficence, nonmaleficence, and justice. The results are reported in categories based on these 4 principles. -/- Results: We identified 8 conflicting aims for using smart sensors. Gains in autonomy come at the cost of patient privacy. Smart sensors at home increase the independence of patients but may reduce social interactions. Independent measurements performed by patients may result in lower diagnostic accuracy. Although smart sensors could provide cost-effective and high-quality diagnostics for most patients, minorities could end up with suboptimal treatment owing to their underrepresentation in training data and studies. This could lead to algorithmic biases that would not be recognized by medical professionals when treating patients. -/- Conclusions: The application of smart sensors has the potential to improve the rehabilitation of geriatric patients in several ways. It is important that patients do not have to choose between autonomy and privacy and are well informed about the insights that can be gained from the data. Smart sensors should support and not replace interactions with medical professionals. Patients and medical professionals should be educated about the correct application and the limitations of smart sensors. Smart sensors should include an adequate representation of minorities in their training data and should be covered by health insurance to guarantee fair access. (shrink)

It is sometimes claimed that non-human animals (and perhaps also young children) live their lives entirely in the present and are cognitively ‘stuck in time’. Adult humans, by contrast, are said to be able to engage in ‘mental time travel’. One possible way of making sense of this distinction is in terms of the idea that animals and young children cannot engage in tensed thought, which might seem a preposterous idea in the light of certain findings in comparative and developmental (...) psychology. I try to make this idea less preposterous by looking into some of the cognitive requirements for tensed thought. In particular, I suggest that tensed thought requires a specific form of causal understanding, which animals and young children may not possess. (shrink)

This essay begins with a consideration of one way in which animals and persons may be valued as “irreplaceable.” Drawing on both Plato and Pascal, I consider reasons for skepticism regarding the legitimacy of this sort of attachment. While I do not offer a complete defense against such skepticism, I do show that worries here may be overblown due to the conflation of distinct metaphysical and normative concerns. I then go on to clarify what sort of value is at issue (...) in cases of irreplaceable attachment. I characterize “unique value” as the kind of value attributed to a thing when we take that thing to be (theoretically, not just practically) irreplaceable. I then consider the relationship between this sort of value and intrinsic value. After considering the positions of Gowans, Moore, Korsgaard, Frankfurt, and others, I conclude that unique value is best understood not as a variety of intrinsic value but rather as one kind of final value that is grounded in the extrinsic properties of the object. (shrink)

This paper offers several criticisms of the account of rightholding laid out in S. Matthew Liao’s recent paper “The Basis of Human Moral Status.” I argue that Liao’s account both does too much and too little: it grants rightholder status to those who may not deserve it, and it does not provide grounds for offering such status to those who arguably do deserve it. Given these troubling aspects of his approach, I encourage Liao to abandon his “physical basis of moral (...) agency” account of moral status and instead adopt a position closer to a traditional “speciesist” view. (shrink)

Interactions between an intelligent software agent and a human user are ubiquitous in everyday situations such as access to information, entertainment, and purchases. In such interactions, the ISA mediates the user’s access to the content, or controls some other aspect of the user experience, and is not designed to be neutral about outcomes of user choices. Like human users, ISAs are driven by goals, make autonomous decisions, and can learn from experience. Using ideas from bounded rationality, we frame these interactions (...) as instances of an ISA whose reward depends on actions performed by the user. Such agents benefit by steering the user’s behaviour towards outcomes that maximise the ISA’s utility, which may or may not be aligned with that of the user. Video games, news recommendation aggregation engines, and fitness trackers can all be instances of this general case. Our analysis facilitates distinguishing various subcases of interaction, as well as second-order effects that might include the possibility for adaptive interfaces to induce behavioural addiction, and/or change in user belief. We present these types of interaction within a conceptual framework, and review current examples of persuasive technologies and the issues that arise from their use. We argue that the nature of the feedback commonly used by learning agents to update their models and subsequent decisions could steer the behaviour of human users away from what benefits them, and in a direction that can undermine autonomy and cause further disparity between actions and goals as exemplified by addictive and compulsive behaviour. We discuss some of the ethical, social and legal implications of this technology and argue that it can sometimes exploit and reinforce weaknesses in human beings. (shrink)

Since Shelly Kagan pointed out the relative neglect of ill-being in philosophical discussions, several philosophers have contributed to an emerging literature on its constituents. In doing so, they have explored possible asymmetries between the constituents of ill-being and the constituents of positive well-being. This paper explores some possible asymmetries that may arise elsewhere in the philosophy of ill-being. In particular, it considers whether there is an asymmetry between the contribution made to prudential value by equal quantities of goods and bads. (...) It then considers a similar question about the contributions made to moral value by equal quantities of ill-being and positive well-being. The paper explores some of the difficulties involved in assessing these questions. It ends by considering broader differences, both practical and theoretical, between the significance of ill-being and of positive well-being. (shrink)

The paper develops a classificatory system of basic argument types on the basis of the epis-temological approach to argumentation. This approach has provided strict rules for several kinds of argu-ments. These kinds may be brought into a system of basic irreducible types, which rely on different parts of epistemology: deductive logic, probability theory, utility theory. The system reduces a huge mass of differ-ent argument schemes to basic types and gives them an epistemological foundation.

Do famous athletes have special obligations to act virtuously? A number of philosophers have investigated this question by examining whether famous athletes are subject to special role model obligations (Wellman 2003; Feezel 2005; Spurgin 2012). In this paper we will take a different approach and give a positive response to this question by arguing for the position that sport and gaming celebrities are ‘ambassadors of the game’: moral agents whose vocations as rule-followers have unique implications for their non-lusory lives. According (...) to this idea, the actions of a game’s players and other stakeholders—especially the actions of its stars—directly affect the value of the game itself, a fact which generates additional moral reasons to behave in a virtuous manner. We will begin by explaining the three main positions one may take with respect to the question: moral exceptionalism, moral generalism, and moral exemplarism. We will argue that no convincing case for moral exemplarism has thus far been made, which gives us reason to look for new ways to defend this position. We then provide our own ‘ambassadors of the game’ account and argue that it gives us good reason to think that sport and game celebrities are subject to special obligations to act virtuously. (shrink)

The article presents the most important systematic philosophical questions and problems regarding altruism, outlines various answers to these, discusses them, develops precise definitions of ‘altruism’ / ‘altruistic’, 'self-interested', 'egoistic', etc. and develops a normative theory of altruism. The starting point is an assumption about the ethical function of the normative concept of altruism, namely that it captures an ideal: acting for the benefit of others beyond one's moral duty. On this basis, the normative concept of altruism is defined. This is (...) followed by an overview of the ethics that explicitly or implicitly advocate altruism. The subsequent discussion of psychological altruism centres on the question of whether and, if so, which human motives may be intrinsically aimed at the good of others. The most important such motive is acting out of empathy. The final section addresses whether and how altruistic action can be rational. (shrink)

According to many criteria, agency, intentionality, responsibility and freedom of decision, require conscious decisions. Freud already assumed that many of our decisions are influenced by dynamically unconscious motives or that we even perform unconscious actions based on completely unconscious considerations. Such actions might not be intentional, and perhaps not even actions in the narrow sense, we would not be responsible for them and freedom of decision would be missing. Recent psychological and neurophysiological research has added to this a number of (...) phenomena (the "new unconscious") in which behavior is completely unconscious or in which the decision or its execution is influenced by unconscious factors: priming, automatic behavior, habitualized behavior, actions based on plain unconscious deliberations, intrusion of information from the dorsal pathway, etc. However, since this makes up the largest part of the behavior which is generally regarded as action, intentionality, yet agency, responsibility and even compatibilist freedom of decision for the largest part of our behavior may be threatened. Such considerations have led to a lively debate, which, however, suffers from generalizations that lump all these unconscious phenomena together. In contrast, the aim of this article is to discuss individual unconscious influences on our behavior separately with respect to what extent they require changes in traditional conceptualizations. The first part (2-4) of the article outlines the "traditions" and their elaborations: the intentional causalist concept of action, an associated empirical theory of action and standard concepts of responsibility and compatibilist freedom of decision, as well as the challenges for them. In the second part (5-9), the aforementioned unconscious influences on our actions (except for automated and habitualized actions, which I discuss elsewhere) are examined: 1. unconscious priming, 2. dynamically unconscious motives, 3. dorsal pathway information influencing conscious decisions, 4. unconsciously altered execution of conscious intentions, 5. unconscious deliberations and decisions. To what extent do these phenomena C1. require a change in the concept of action, C2. curtail intentionality or agency, C3. responsibility and C4. freedom? The result is: The curtailments prove to be far less dramatic than they initially appear; they require more watchfulness but no conceptual change. (shrink)

Consequentialist theories often neglect reasons for action. They offer theories of the rightness or the goodness of actions, or of virtue, but they typically do not include theories of reasons. However, consequentialists can give plausible accounts of reasons. This chapter examines some different ways in which such accounts might be developed, focusing on Act Consequentialism and Rule Consequentialism and on the relationship between reasons and rightness. It notes that adding claims about reasons to consequentialist theories may introduce a welcome kind (...) of complexity, and in doing so may help to make consequentialist approaches to ethics more appealing. For example, it may help consequentialists to explain the ideas of moral constraints and moral options. (shrink)

During the current financial crisis, the need for an alternative to a laissez-faire ethics of capitalism (the Milton Friedman view) becomes clear. I argue that we need an order ethics which employs economics as a key theoretical resource and which focuses on institutions for implementing moral norms. -/- I will point to some aspects of order ethics which highlight the importance of rules, e.g. global rules for the financial markets. In this regard, order ethics (“Ordnungsethik”) is the complement of the (...) German conception of “Ordnungspolitik” which also stresses the importance of a regulatory framework. This framework is needed not to tame the market, but to make it more profitable in the long run. -/- The conception of order ethics relies heavily on contractarianism, especially on James Buchanan’s work. Unlike many other conceptions of ethics, it does not start with an aim to achieve, but rather with an account of what the social world – in which ethical norms have to be implemented – is like. Our social world is different from the pre-modern one. Pre-modern societies played zero-sum games in which people could only gain significantly at the expense of others. And the types of ethics that we are still used to today have been developed within these pre-modern societies. -/- Modern societies, by contrast, can be characterised – by economists and other social theorists alike – as societies with continuous growth. This growth has only been made possible by the modern competitive market economy which enables everyone to pursue his own interests within a carefully devised institutional system. In this system, positive sum games are played, which makes it in principle possible to improve the position of every individual at the same time. Most kinds of ethics, however, resulting from the conditions of pre-modern societies, ignore the possibility of win-win-situations and instead require us to be moderate, to share, to sacrifice, as this would have been functional in zero-sum games. These conceptions distinguish – in more or less strict ways – between self-interest and altruistic motivation. Self-interest, more often than not, is ultimately seen as something evil. -/- Such an ethics cannot be functional in modern societies. Ethical concepts lag behind. Within zero-sum games, it was necessary to call for temperance, for moderate profits, or for a condemnation of lending money at interest. Within positive-sum games, however, the morally desired result of a social process cannot be brought about by changes in motivation, by switching from ‘egoistic’ to ‘altruistic’ motivation. The second theoretical element introduced by order ethics is the distinction between actions and rules, which was already mentioned. Traditional ethics concerns actions: It calls directly for changes in behaviour. This is a consequence of pre-modern conditions as reconstructed before: People in the pre-modern world were only able to control their actions, not so much however the conditions of their actions. In particular, rules like laws, constitutions, social structures, the market order, and also ethical norms have remained stable for centuries. In modern societies, this situation has changed entirely. The rules governing our actions have increasingly come under our control. -/- In this situation, ethics has to focus on rules. Morality must be incorporated in incentive-compatible rules. Direct calls for changes in behaviour without changes in the rules lead only to an erosion of compliance with moral norms. Individuals that continue to behave ‘morally’ will be singled out, because the incentives have not been changed. Moral norms which are to be justified cannot require people to abstain from pursuing their own advantage. People abstain from taking ‘immoral’ advantages only if adherence to ethical norms yields greater benefits over the planned sequence of actions than defection in the single case. Thus ‘abstaining’ is not abstaining in the long run, it is rather an investment in expectations of long-term benefits. By adhering to ethical norms, I become a reliable partner for interactions. The norms do indeed constrain my actions, but they simultaneously expand my options in interactions. And people consent to rules only if these rules hold greater advantages for them, at least in the long run. -/- In general, ethics cannot require people to abandon their individual calculation of advantages. However, it may suggest improving one’s calculation, by calculating in the long run rather than in the short run, and by taking into account the interests of our fellows, as we depend on their acceptance for reaching an optimal level of well-being, especially in a globalized world full of interdependence. -/- The problem of implementation can now be placed at the beginning of a conception of order ethics, justified with reference to the conditions of modern societies I have sketched. Under the conditions of pre-modern societies, an ethics of temperance had evolved that posed simultaneously the problems of implementation and justification. The implementation of well-justified norms or standards could then be regarded as unproblematic, because the social structures allowed for a direct face-to-face enforcement of norms. Pre-modern societies not only favored an ethics of temperance, they also had the instrument of face-to-face-sanctions within their smaller and non-anonymous communities. This instrument is no longer functional in modern anonymous societies, and so we have to face up to the problem of implementation right at the start of our ethical conception. Simultaneously, an order ethics relies on the implementation of sanctions for enforcing incentive-compatible rules. In modern societies, rules and institutions, to a large extent, must fulfil the tasks that were, in pre-modern times, fulfilled by moral norms, which in turn were sanctioned by face-to-face sanctions. Norm implementation in modern societies thus works by setting adequate incentives in order to prevent the erosion of moral norms, which would happen if ‘moral’ actors were systematically threatened with exploitation by other, less ‘moral’ actors. -/- This conception of order ethics is then elaborated further in the area of business ethics. -/- . (shrink)

In recent work, Callender and Cohen (2009) and Hoefer (2007) have proposed variants of the account of chance proposed by Lewis (1994). One of the ways in which these accounts diverge from Lewis’s is that they allow special sciences and the macroscopic realm to have chances that are autonomous from those of physics and the microscopic realm. A worry for these proposals is that autonomous chances may place incompatible constraints on rational belief. I examine this worry, and attempt to determine (...) (i) what kinds of conflicts would be problematic, and (ii) whether these proposals lead to problematic conflicts. After working through a pair of cases, I conclude that these proposals do give rise to problematic conflicts. (shrink)

Common mental health disorders are rising globally, creating a strain on public healthcare systems. This has led to a renewed interest in the role that digital technologies may have for improving mental health outcomes. One result of this interest is the development and use of artificial intelligence for assessing, diagnosing, and treating mental health issues, which we refer to as ‘digital psychiatry’. This article focuses on the increasing use of digital psychiatry outside of clinical settings, in the following sectors: education, (...) employment, financial services, social media, and the digital well-being industry. We analyse the ethical risks of deploying digital psychiatry in these sectors, emphasising key problems and opportunities for public health, and offer recommendations for protecting and promoting public health and well-being in information societies. (shrink)

The application of artificial intelligence (AI) to judicial decision-making has already begun in many jurisdictions around the world. While AI seems to promise greater fairness, access to justice, and legal certainty, issues of discrimination and transparency have emerged and put liberal democratic principles under pressure, most notably in the context of bail decisions. Despite this, there has been no systematic analysis of the risks to liberal democratic values from implementing AI into judicial decision-making. This article sets out to fill this (...) void by identifying and engaging with challenges arising from artificial judicial decision-making, focusing on three pillars of liberal democracy, namely equal treatment of citizens, transparency, and judicial independence. Methodologically, the work takes a comparative perspective between human and artificial decision-making, using the former as a normative benchmark to evaluate the latter. -/- The chapter first argues that AI that would improve on equal treatment of citizens has already been developed, but not yet adopted. Second, while the lack of transparency in AI decision-making poses severe risks which ought to be addressed, AI can also increase the transparency of options and trade-offs that policy makers face when considering the consequences of artificial judicial decision-making. Such transparency of options offers tremendous benefits from a democratic perspective. Third, the overall shift of power from human intuition to advanced AI may threaten judicial independence, and with it the separation of powers. While improvements regarding discrimination and transparency are available or on the horizon, it remains unclear how judicial independence can be protected, especially with the potential development of advanced artificial judicial intelligence (AAJI). Working out the political and legal infrastructure to reap the fruits of artificial judicial intelligence in a safe and stable manner should become a priority of future research in this area. (shrink)

In his paper, Jakob Hohwy outlines a theory of the brain as an organ for prediction-error minimization, which he claims has the potential to profoundly alter our understanding of mind and cognition. One manner in which our understanding of the mind is altered, according to PEM, stems from the neurocentric conception of the mind that falls out of the framework, which portrays the mind as “inferentially-secluded” from its environment. This in turn leads Hohwy to reject certain theses of embodied cognition. (...) Focusing on this aspect of Hohwy’s argument, we first outline the key components of the PEM framework such as the “evidentiary boundary,” before looking at why this leads Hohwy to reject certain theses of embodied cognition. We will argue that although Hohwy may be correct to reject specific theses of embodied cognition, others are in fact implied by the PEM framework and may contribute to its development. We present the metaphor of the “body as a laboratory” in order to highlight wha... (shrink)

It may be true that we are epistemically in the dark about various things. Does this fact ground the truth of fallibilism? No. Still, even the most zealous skeptic will probably grant that it is not clear that one can be incognizant of their own occurrent phenomenal conscious mental goings-on. Even so, this does not entail infallibilism. Philosophers who argue that occurrent conscious experiences play an important epistemic role in the justification of introspective knowledge assume that there are occurrent beliefs. (...) But this assumption is false. This paper argues that there are no occurrent beliefs. And it considers the epistemic consequences this result has for views that attempt to show that at least some phenomenal beliefs are infallible. (shrink)

There are many psychic mechanisms by which people engage with their selves. We argue that an important yet hitherto neglected one is self-appraisal via meta-emotions. We discuss the intentional structure of meta-emotions and explore the phenomenology of a variety of examples. We then present a pilot study providing preliminary evidence that some facial displays may indicate the presence of meta-emotions. We conclude by arguing that meta-emotions have an important role to play in higher-order theories of psychic harmony.

The nature of human mind is a key subject for philosophy and for psychology. It is agreed that many of its characteristics and performances have been built during the last 7 million years of our primate evolution. That period began with what is called the pan-homo split, the divergence in primate evolution from the Last Common Ancestor (LCAncestor) we share with chimpanzees. The mental specificities that differentiate us from our chimpanzee cousins have been built up during that time. As consequence, (...) philosophical and psychological investigations relative to the nature of human mind should analyze that period. But this has been done only in a limited way so far. On part because the recent discipline of Evolutionary Psychology covers only a limited segment of that period and also because Husserl, the founding father of Phenomenology, took the position to not address a possible evolutionary nature of human mind (the “proscription of anthropology in Phenomenology”) [1]. We would like here to recall these limitations and introduce possible openings (this is a continuation of an already presented approach [18] [4]). Evolutionary Psychology is interested in the life and social habits of our hunter-gatherer ancestors in order to highlight mental states that were pertinent for them but do not fit with our today lives. The pre-human period considered by Evolutionary Psychology is the Pleistocene which began 2.5 million years ago. At about that time our homo-habilis ancestors were already significantly more evolved and more performant than the LCAncestor we share with chimpanzees (larger brain size, fabrication of stone tools, hands capable of precision grip, …). This means that at the beginning of the Pleistocene our ancestors were already well advanced in their evolution toward today humans. This shows that the build up of our human characteristics and specificities began before the Pleistocene, and neglecting the pre-Pleistocene time puts at risk of missing some root causes of our human specificities. This brings to consider that Evolutionary Psychology should take into account the pre-human period beginning at the pan-homo split, not only at the Pleistocene. Regarding philosophy, the proscription of anthropology in Phenomenology is currently challenged with some interest in Evolutionary Psychology [9] [8]. To avoid the risk of limiting human evolution to Pleistocene Phenomenology should explicitly plan to use anthropology on the whole evolutionary period beginning at pan-homo split. In such a perspective some help could come from an existing evolutionary scenario starting at pan-homo split and introducing a nature of self-consciousness associated to anxiety management [4]. The scenario introduces an Evolutionary Engine based on primate intersubjectivity which could have led our ancestors to build a representation of their own entity, thus leading to a natural build up of self-consciousness. Part of the scenario is also about identifications with suffering conspecifics which may have been the source of a huge anxiety, not taken into account so far and leading to an Evolutionary Anxiety intertwined with the nature of self-consciousness. It is shown that a synergy between the evolution of self-consciousness and anxiety management happened before Pleistocene, making pre-Pleistocene a key period for understanding the nature of our human minds. Overall, the scenario proposes a rationale for the pan-homo split, a tentative explanation of the divergence in pre-human primate evolution. It is also recalled that the concept of Evolutionary Anxiety makes available an entry point to the nature of human evil [14]. We present the above points and use the proposed evolutionary scenario for a reading of human evolution from last common ancestor to today humas. Continuations are introduced. (shrink)

A long line of epistemologists including Sosa (2021), Feldman (2002), and Chisholm (1977) have argued that, at least for a certain class of questions that we take up, we should (or should aim to) close inquiry iff by closing inquiry we would meet a unique epistemic standard. I argue that no epistemic norm of this general form is true: there is not a single epistemic standard that demarcates the boundary between inquiries we are forbidden and obligated to close. In short, (...) such norms are false because they are insensitive to the potentially ambitious epistemic goals that agents may permissibly bring to bear on an inquiry. Focusing particularly on knowledge-oriented versions of the norm, I argue that ignorance has a positive role to play in epistemic life by licensing prolonged inquiry into questions that we especially care about. (shrink)

Walter M. Miller, Jr.’s 1959 novel A Canticle for Leibowitz is on one level a theological reflection on the human propensity to sin. Not coincidentally, the story is located in an Albertinian abbey in the former American southwest six hundred years after a nuclear holocaust, recounting three separate historical periods over the following twelve hundred years: a dark age, a scientific renaissance, and finally a time of technological achievement where a second nuclear holocaust is imminent. Miller asks the question of (...) whether humans as a species cannot avoid committing acts of sin that cumulatively and continually lead to acts of societal and technological self-destruction; his response oscillates between a fatalistic pessimism (the final extinction of the human species) and a vague optimism (the “new creature,” the mutant Rachel, or perhaps a last group of humans leaving the Earth as the curtain falls). It is my thesis in this article that theological questions about sin (as explored by Augustine and later scholars) can be fruitfully approached by analogous genetic processes; more precisely by reference to the rising science of Epigenetics, which explores how genes can express themselves differently without mutating in response to life stressors. In light of the idea of a genetic and epigenetic expression of moral rules of existence, Augustine’s thesis of original sin as something that is inherited makes new sense. In this light, it may also be possible to approach the question that the Canticle proposes: are we destined to self-destruction, or is there a way out of this destructive cycle? (shrink)

The imagery we adopt when recalling the personal past may involve different perspectives. In many cases, we remember the past event from our original point of view. In some cases, however, we remember the past event from an external “observer” perspective and view ourselves in the remembered scene. Are such observer perspective images genuine memories? Are they accurate representations of the personal past? This chapter focuses on such observer perspectives in memory, and outlines and examines proposals about the nature of (...) such imagery. (shrink)

Computational modeling should play a central role in philosophy. In this introduction to our topical collection, we propose a small topology of computational modeling in philosophy in general, and show how the various contributions to our topical collection fit into this overall picture. On this basis, we describe some of the ways in which computational models from other disciplines have found their way into philosophy, and how the principles one found here still underlie current trends in the field. Moreover, we (...) argue that philosophers contribute to computational modeling not only by building their own models, but also by thinking about the various applications of the method in philosophy and the sciences. In this context, we note that models in philosophy are usually simple, while models in the sciences are often more complex and empirically grounded. Bridging certain methodological gaps that arise from this discrepancy may prove to be challenging and fruitful for the further development of computational modeling in philosophy and beyond. (shrink)

Spinoza rarely refers to art. However, there are extensive resources for a Spinozist aesthetics in his discussion of health in the Ethics and of social affects in his political works. There have been recently been a few essays linking Spinoza and art, but this essay additionally fuses Spinoza’s politics to an affective aesthetics. Spinoza’s statements that art makes us healthier (Ethics 4p54Sch; Emendation section 17) form the foundation of an aesthetics. In Spinoza’s definition, “health” is caused by external objects that (...) maintain our power to act in a variety of ways. Humans need such objects because our complex bodies constantly lose or consume many parts necessary to our overall functioning. Notably, Spinoza defines humans’ bodies through this complexity (2p13Sch), so health as maintenance of complexity is a distinctly human endeavor. Further, while art is not the only healthy activity, I argue that art is a particularly potent cure, which explains Spinoza’s otherwise opaque comment that music can cure melancholy (by which he meant a near-total inability to act, akin to death). Rather than only causing frivolous pleasures, art may be as essential to human flourishing as are other human beings in general; other people are “most useful” because of the variety of actions they make possible (4p35Cor & Sch1). Art’s production of a dizzying variety of affects is likewise most useful for health. -/- Having established how art in general affects the individual, I then explain the role of artists in shaping social groups. Artists use vivid and highly charged affective techniques, as do political sovereigns and religious prophets (TTP chapters 1-2 & 15-16). However, sovereigns and prophets are concerned exclusively with “morality,” defined by Spinoza as the use of affects (primarily based on fear and hope) to produce “obedience” in the generic multitude or people at large. An artist, however, rarely causes affects in the whole nation, affecting instead only a smaller niche or “sub-genre” of people. The affects produced in this group are also not identical to those used by sovereigns, since artists do not primarily deploy sad affects of hope and fear but instead use a wide variety of joyful affects. Further, in Spinoza’s analysis of ceremonies (TTP chapter 5), we see how small groups exposed to repeated ceremonies or social practices eventually develop new strengths which they lacked before. Repeated exposure to shared aesthetic “ceremonies” (e.g., live music performances) of the same sub-genre will over time create the capacity of new powers in the sub-genre of people, which distinguishes them from the masses. Spinoza says sovereigns forge a “second nature” for the generic people through affects; we can then affirm that smaller groups exposed to a distinct sub-genre of art can acquire a new “third nature” which will contain unique powers extending beyond healthy maintenance of their existing bodies. That is, art in general is necessary to flourish and remain whole (maintaining health), but it can also occasionally expand what one is to unforeseen heights (through specific artistic sub-genres). (shrink)

descartes appears to intentionally distance his a priori argument for God from the conceptual orientation of earlier arguments by insisting that God's true and immutable nature is something that is real whether he conceives it or not. I find within me countless ideas of things which even though they may not exist anywhere outside me still cannot be called nothing; for although in a sense they can be thought of at will, they are not my invention but have their own (...) true and immutable natures.1 Descartes's idea of a triangle, for instance, is a conception of a true and immutable nature that may be conceived whether any actual triangles do or ever have existed, and that is neither invented by nor dependent on his... (shrink)

The paper argues that Motion and Rest are “greatest kinds” and not just convenient examples, since they are all-pervading. Thus Motion and Rest can be jointly predicated of a single subject and can be predicated of each other, just as Sameness and Otherness can. While Sameness and Otherness are opposites, a single subject may be the same in one respect, namely, the same as itself, and other in another respect, namely, other than other things. Thus they can be predicated of (...) a single subject, and they can be predicated of each other, as well, since Sameness is other than other things and Otherness is the same as itself. The same explanation applies to Motion and Rest, as the paper demonstrates: a given subject may be in motion in one respect while being at rest in another respect. This distinction is made in the Sophist itself, right in the passage concerning the greatest kinds. Thus Motion and Rest should be considered greatest kinds on par with Being, Sameness, and Otherness, and each of these kinds pervades all other kinds. (shrink)

This paper argues for extreme rational permissivism—the view that agents with identical evidence can rationally believe contradictory hypotheses—and a mild version of steadfastness. Agents can rationally come to different conclusions on the basis of the same evidence because their way of weighing the theoretic virtues may differ substantially. Nevertheless, in the face of disagreement, agents face considerable pressure to reduce their confidence. Indeed, I argue that agents often ought to reduce their confidence in the higher-order propositions that they know or (...) rationally believe disputed content. I argue, however, that when the subject matter is difficult, there is more flexibility for agents to simultaneously believe that p while withholding belief about whether such belief is rational or known. This allows for modest steadfastness on hard questions in, e.g., philosophy and religion. (shrink)

For ordinary judgements it is often the case that it may be justifiable to change one's mind given that others agree in holding an opposing view. In the case of judgements of beauty this is never the case; these are autonomous. Robert Hopkins has discussed the following (familiar) explanation: Judgements of beauty are not genuine assertions at all; rather they are expressions of some response or experience. Since to acknowledge the disagreement of others is not to respond to objects as (...) they do, this acknowledgement needn't (nor could it) render it appropriate to change one's aesthetic judgement (Hopkins 2001: 166-189). (shrink)

Decision-making has traditionally been modelled as a serial process, consisting of a number of distinct stages. The traditional account assumes that an agent first acquires the necessary perceptual evidence, by constructing a detailed inner repre- sentation of the environment, in order to deliberate over a set of possible options. Next, the agent considers her goals and beliefs, and subsequently commits to the best possible course of action. This process then repeats once the agent has learned from the consequences of her (...) actions and subsequently updated her beliefs. Under this interpretation, the agent’s body is considered merely as a means to report the decision, or to acquire the relevant goods. However, embodied cognition argues that an agent’s body should be understood as a proper part of the decision-making pro- cess. Accepting this principle challenges a number of commonly held beliefs in the cognitive sciences, but may lead to a more unified account of decision-making. This thesis explores an embodied account of decision-making using a recent frame- work known as predictive processing. This framework has been proposed by some as a functional description of neural activity. However, if it is approached from an embodied perspective, it can also offer a novel account of decision-making that ex- tends the scope of our explanatory considerations out beyond the brain and the body. We explore work in the cognitive sciences that supports this view, and argue that decision theory can benefit from adopting an embodied and predictive perspective. (shrink)

In “Process Reliabilism and the Value Problem” I argue that Erik Olsson and Alvin Goldman's conditional probability solution to the value problem in epistemology is unsuccessful and that it makes significant internalist concessions. In “Kinds of Learning and the Likelihood of Future True Beliefs” Olsson and Martin Jönsson try to show that my argument does “not in the end reduce the plausibility” of Olsson and Goldman's account. Here I argue that, while Olsson and Jönsson clarify and amend the conditional probability (...) approach in a number of helpful ways, my case against it remains intact. I conclude with a constructive proposal as to how their account may be steered in a more promising direction. (shrink)

This chapter focuses on Daoist praxeology and language in order to build something of a moral realist position (the contours of which may differ from most western versions insofar as it need not commit to moral cognitivism) that hinges on the seemingly paradoxical notions of ineffable moral truths and non-transferable moral skill.

Genetically engineered (GE) insects, such as the GE OX513A Aedes aegypti mosquitoes, have been designed to suppress their wild-type populations so as to reduce the transmission of vector-borne diseases in humans. Apart from the ecological and epidemiological uncertainties associated with this approach, such biotechnological approaches may be used by individual governments or the global community of nations to avoid addressing the underlying structural, systemic causes of those infections... We discuss here key ethical questions raised by the use of GE mosquitoes, (...) with the aim of fostering discussion between the public, researchers, policy makers, healthcare organizations, and regulatory agencies at the local, national, and international levels. We affect that goal by outlining a procedural approach to decision-making about the use of the “biotechnology” that goes beyond “community engagement.” The protocol we advocate for entails informed deliberations and decision-making at the community level. It is designed to ensure that the voices of the marginalized and vulnerable groups that would be disproportionately affected by the decision are heard during the community-wide discussions. Moreover, we make the case that the values embedded in the risk assessment should be identified so that the community can make an informed decision about the use of GE insects. In addition, we advocate for the involvement of a variety of actors whose responsibility would be to ensure that the community has the opportunity to make an informed decision based on deliberations about the use of the “biotechnology.”. (shrink)

While the Value-Free Ideal of science has suffered compelling criticism, some advocates like Gregor Betz continue to argue that science policy advisors should avoid value judgments by hedging their hypotheses. This approach depends on a mistaken understanding of the relations between facts and values in regulatory science. My case study involves the morning-after pill Plan B and the “Drug Fact” that it “may” prevent implantation. I analyze the operative values, which I call zygote-centrism, responsible for this hedged drug label. Then, (...) I explain my twofold account of value-ladenness, involving the constitutive role of value judgments in science and the social function of facts as political tools. Because this drug fact is ineliminably value-laden in both senses, I conclude that hedged hypotheses are not necessarily value-free. (shrink)

The nature of human mind has been an open question for more than 2000 years and it is still today a mystery. There has been during the last 30 years a renewed interest from science and philosophy on that subject. Among the existing research domains is neurophilosophy, an interdisciplinary study of neuroscience and philosophy looking at neuronal aspects of access consciousness, of phenomenal consciousness and at functional aspects of consciousness. We propose here to look if self-consciousness could have a place (...) in neurophilosophy by using an existing evolutionary scenario that can introduce possible links between neural processing and some aspects of self-consciousness. The scenario is about an evolutionary nature of self-consciousness where evolutions of inter-subjectivity and meaningful representations may have led our ancestors to identify with their conspecifics. The scenario proposes that this process has brought our pre-human ancestors to represent themselves as existing entities like the conspecifics they identified with were represented. Such a representation of oneself as an existing entity may have created an elementary version of self-consciousness that we name “ancestral self-consciousness”. But identification with suffering or endangered conspecifics has also produced an important anxiety increase. To limit that anxiety our ancestors have developed mental states and behaviors like caring, imitation communication and simulation. These performances have introduced evolutionary advantages leading to an evolutionary engine that has favored the development of ancestral self-consciousness toward our human self-consciousness. We begin by presenting a model for the generation of meaningful information based on a system submitted to an internal constraint (the Meaning Generator System). We use that model to introduce meaningful representations as networks of meaningful information. We then present the evolutionary scenario for self-consciousness that uses meaningful representations and the performance of inter-subjectivity. The scenario leads to propose two links between self-consciousness and neural processes: mirror-neurons as neural introduction to inter-subjectivity and self-consciousness as neural computation on meaningful representations. Possible continuations are highlighted. (shrink)

The management of meaningful information by biological entities is at the core of biosemiotics [Hoffmeyer 2010]. Intentionality, the ‘aboutness’ of mental states, is a key driver in philosophy of mind. Philosophers have been reluctant to use intentionality for non human animals. Some biologists have been in favor of it. J. Hoffmeyer has been using evolutionary intentionality and Peircean semiotics to discuss a biosemiotic approach to the problem of intentionality [Hoffmeyer 1996, 2012]. Also, recent philosophical studies are bringing new openings on (...) the subject of biological intentionality.[Asma 2014]. What we propose here is to use an existing system approach to meaning generation to introduce a link between biosemiotics and bio-intentionality at basic life level in an evolutionary perspective. Meanings do not exist by themselves. They have to be generated for a given reason by a defined entity. A system approach to meaning generation based on constraint satisfaction has been developped to that end: the Meaning Generator System (MGS) [Menant 2003a]. It has been used for biosemiotics in an evolutionary perspective [Menant 2003b, 2011]. To look at relating biosemiotics to intentionality through meaning genaration we recall the system structure of the MGS with the agent that contains it. Meaning generation and agent interfacing with environment make available components for the groundings of the generated meaning in terms of data, data processing, interfacing and constraint [Menant, 2011]. These groundings of the meaning can be in or out the agent containing the MGS. They display what the generated meaning is about. For basic life the ‘aboutness’ of the generated meaning relies on a ‘stay alive’ constraint that has to be satisfied (others constraints, like ‘live group life’, are to be introduced through the evolution of life). Such ‘aboutness’ of a generated meaning within basic life can be associated to an elementary biological intentionality, to a ‘bio-intentionality’. As biosemiotics deals with meaning management by biological entities, the relations introduced by the MGS between meaning generation and bio-intentionality introduce a link between biosemiotics and bio-intentionality for basic life. We present and develop that link. Besides making available a model usable for bio-intentionality, the proposed approach may also provide an entry point to the concept of intentionality without having to take into account human specificities like self-consciousness. It should also be noted that the approach takes life as a given and that the‘stay alive’ constraint brings in a teleological component. Such presentation of bio-intentionality calls for other developments and continuations. Some will be introduced. (shrink)

Can pornographic depictions have artistic value? Much pornography closely resembles art, at least in many superficial respects. Films, photographs, paintings—all of these can have artistic value. Of course, films, photographs and paintings can also be pornographic. If some photographs have artistic value, and some photographs are pornographic, can pornographic photographs have artistic value too? I argue that pornography may only possess artistic value despite, not by virtue of, its pornographic content.

This article examines one way in which a fiction can carry ontological commitments. The ontological commitments that the article examines arise in cases where there are norms governing discourse about items in a fiction that cannot be accounted for by reference to the contents of the sentences that constitute a canonical telling of that fiction. In such cases, a fiction may depend for its contents on the real-world properties of real-world items, and the fiction may, in that sense, be ontologically (...) committed. Having outlined a way of gauging the ontological commitments of a fiction, the article concludes by illustrating the way in which these considerations can be put to work in assessing the prospects of using fictionalism as a tactic for understanding the metaphysics of modality without incurring a commitment to the real existence of merely possible worlds. (shrink)

New theological understanding can emerge with the advancement of scientific knowledge and the use of new concepts, or older concepts in new ways. Here, the authors present a proposal to extend the concept of “rescue and recovery” found in the United Nations Law of the High Seas, off‐world and within a broader purview of other intelligent and self‐aware species that humans may someday encounter. The notion of a morality that extends to off‐world species is not new, but in this analysis, (...) rescue and recovery become an imperative when any intelligent and self‐aware species is in harm's way. Rescue and recovery encompass a necessary action component except perhaps in those cases where rescuers are in danger. The authors explore three biblical examples of rescue and recovery to derive a fundamental meaning of the concept. (shrink)

Theories have been formulated to address the problem of evil [“The concept of Evil”. Stanford Encyclopedia of Philosophy]. We look here at a possible origin of human evil in pre-human times by using an evolutionary scenario for self-consciousness based on identifications with conspecifics [“Proposal for an evolutionary approach to self-consciousness”. Menant 2014]. The key point is that these identifications have also taken place with suffering or endangered conspecifics, thus creating in the minds of our ancestors a huge anxiety increase, a (...) mental pain unbearable if not limited. To limit it our ancestors could have reduced the sufferings and dangers, or reduced the identification, or limited the conspecificity. Reducing the sufferings and dangers was straightforward as it also brought in evolutionary advantages (collaboration, imitation, communication, ToM, ...), with some pleasant feeling coming with the reduction of anxiety. But the two other possibilities may have produced very different outcomes. Reducing the identifications and limiting the conspecificity did reduce the mental pain and correspondingly produce some pleasure. But it has also lowered the emotional attachment to conspecifics as well as the care given to them. Conspecifics were then left alone with their sufferings. And as the process led to less mental pain, our ancestor were naturaly led to associate some pleasure to these sufferings of conspecifics. All this may have introduced in the mind of our ancestors the possibility to reduce anxiety and mental pains also by accepting and valorizing the sufferings of others, thus making evil deeds a potential source of pleasure. We propose these mechanisms as possible sources of psychology of evil in human evolution. These mechanisms now belong to our human nature where evil projects can become a means for limiting the unconscious anxiety present in our human minds. Such positioning of self-consciousness and human evil under a common evolutionary nature is new and needs more developments. Continuations are proposed. (shrink)

I discuss Alston's theory of religious experience and maintain that his argument to the effect that it is rational to suppose that the 'mystical doxastic practice' is epistemically reliable does not stand up to scrutiny. While Alston's transitions from practical to epistemic rationality don't work here, his arguments may be taken to show that, under certain conditions, it is not epistemically irresponsible to trust one's religious experiences.

Primatology tells that about seven million years ago a split began in primate evolution, a split that led to chimpanzee and human lineages (the pan-homo split). During these millions of years our human lineage has developed performances that our chimpanzee cousins do not possess, like reflective self-consciousness and language. We present here an evolutionary scenario that proposes a rationale for the pan-homo split. It is based on a pre-human anxiety that may have barred access to self-consciousness for the chimpanzee lineage. (...) The starting point of the scenario is the capability that had our pre-human ancestors for an elementary identification with conspecifics. We consider that the evolution of that capability has led to self-consciousness when identifications with conspecifics brought our ancestors to represent their own entity as existing, like conspecifics were represented. But the same identification process also took place with endangered and dying conspecifics. And this has produced a huge anxiety increase, source of important mental sufferings that our ancestors had to limit. Our hypothesis is that different modes of anxiety limitation have led to the pan-homo split. On one side the chimpanzee lineage would have limited an unbearable mental suffering by stopping the development of identifications with conspecifics, and by this also stopping a possible evolution toward self-consciousness. Such anxiety limitation process has led to today chimpanzees which possess a very limited consciousness of themselves. On the other side, our human lineage would have successfully developed anxiety limitation tools like caring, pleasure, anticipation, communication and imitation. With these tools accelerating the evolution of our lineage toward our human mind. The proposed pan/homo split process complements an existing evolutionary scenario for self-consciousness that has positioned anxiety management as a key contributor to the build-up of our human minds. Such overall perspective makes anxiety management a major source to many of our motivations and mental states, much more than assumed so far. Continuations are proposed for a better understanding about our modes of anxiety limitation (including evil behaviors), and also to introduce a possible evolutionary nature of phenomenal consciousness. (shrink)

Is human goodness a matter of fulfilling one’s obligations and obeying rules, or one of developing habits of virtue? This article contrasts Peter French’s and Alasdair MacIntyre’s Aristotelian approach to ethics as a matter of virtue with William Frankena’s and Iris Murdoch’s Kantian view of ethics as a matter of duty. If ethicists seek to establish an acceptable, distinguishing moral characteristic as the standard of goodness, such a task may only be accomplished at a metaethical level of investigation. Approaching ethics (...) as an either/or proposition of virtue vs. duty is wrongheaded; instead, we should approach ethics as a both/and proposition, consisting of both duty AND virtue. (shrink)

Representing oneself as an existing entity and having intense fear of the unknown are human specificities. Self-consciousness and anxiety states are characteristics of our human minds. We propose that these two characteristics share a common evolutionary history during which they acted in synergy for the build-up of our human minds. We present that perspective by using an evolutionary scenario for self-consciousness in which anxiety management plays a key role. Such evolutionary background can introduce new relations between philosophy of mind and (...) psychology. The proposed evolutionary scenario starts at the Pan-Homo split time (about 6my ago) when our pre-human ancestors were able to manage representations while also being able to partly identify with their conspecifics. These identifications allowed our ancestors to merge the representations they had of parts of themselves with the corresponding representations they had of their conspecifics. The scenario proposes that such merger has led our ancestors to progressively build up a representation of their own entity as existing in the environment, like conspecifics were represented as existing. This evolutionary process is considered in the scenario as the source of an ancestral form of self-consciousness. The same process has also produced identifications with suffering or endangered conspecifics which have created in the minds of our ancestors some new anxieties coming in addition to the animal ones. The resulting psychological sufferings had to be limited for evolution to continue. The tools developed to that end by our ancestors (caring, collaboration, communication, ToM, ...) have also procured significant evolutionary benefits with positive feedbacks on identifications. Overall, the evolutionary scenario proposes that the combination of the anxiety management processes with the evolution toward self-consciousness has created an evolutionary engine that has accelerated the coming up of our human self-consciousness. As a result, our today human minds contain important anxieties interwoven with an evolutionary nature of self-consciousness. Such perspective brings to consider that many of our mental states may be unconsciously guided by these evolutionary sourced anxieties (which are still to be clearly understood). Corresponding anxiety management processes are then key contributors to our human feelings and motivations, and to our interpersonal relationship. For instance, the role of Pascalian type diversions can be understood as keeping consciousness away from psychological sufferings produced by too anxious mental states. Also, part of our human sexuality developed during human evolution can be considered as a multidimensional escape and refuge from anxiety. This also brings to look at our psychological well-being and to our mental health as much more related to anxiety management than assumed so far. Dis-functioning of anxiety management processes can then be source of mental disorders and illnesses. On that subject the evolutionary scenario proposes that avoidances of too anxious mental states can lead to evil behaviors. These subjects need more developments. Possible continuations are introduced. (shrink)

Recently, a number of epistemologists (notably Feldman [2007], [2009] and White [2005], [2013]) have argued for the rational uniqueness thesis, the principle that any set of evidence permits only one rationally acceptable attitude toward a given proposition. In contrast, this paper argues for extreme rational permissivism, the view that two agents with the same evidence may sometimes arrive at contradictory beliefs rationally. This paper identifies different versions of uniqueness and permissivism that vary in strength and range, argues that evidential peers (...) with different interests need not rationally endorse all the same hypotheses, argues that evidential peers who weigh the theoretic virtues differently can sometimes rationally endorse contradictory conclusions, and finally defends the permissivist appeal to standards against objections in the works of Feldman and White. (shrink)

The performance of reflectivity of self-consciousness is traditionally associated to the subject turning its consciousness of objects to its own entity. But such process introduces concerns of circularity and of infinite regress. To avoid them philosophers have postulated a “pre-reflective self-consciousness” understood as a “state of consciousness that is immediately aware of itself, unmediated by reflections”. We propose here that an evolutionary scenario for self-consciousness can introduce reflectivity as a natural performance, bringing pre-reflective self-consciousness to be reconsidered. The evolutionary scenario (...) starts when our ancestors were capable to manage representations while also being able to partly identify with their conspecifics represented as existing in the environment. These identifications have allowed our ancestors to merge the representations they had of parts of themselves with the corresponding representations they had of their conspecifics. These mergers have progressively led our ancestors to begin representing themselves as entities existing in the environment, like conspecifics were represented. Such process has produced an elementary reflectivity and has provided our ancestors with an "ancestral self-consciousness". And thinking about the represented entity has led our ancestors to self-consciousness as object and as subject. Reflectivity can then be considered as a natural performance of self-consciousness. And postulating a pre-reflective self-consciousness may need to be re-addressed. (shrink)

I sympathetically explore the thesis that God literally forgets sins. I articulate some altruistic God might have for forgetting certain sins. If so, then God may have altruistic reasons to relinquish a great-making trait (omniscience). But according to traditional Anselmian perfect being theology, God is necessarily perfect and so incapable of acting on these altruistic reasons. More broadly, a God who necessarily has all the perfections is a God who is incapable of making a certain kind of sacrifice: God can (...) never make tradeoffs that diminish God’s overall greatness, even when those diminishments are relatively small (like forgetting a particular proposition) and the (altruistic) rewards of making the tradeoff substantial. I argue that God’s inability to make such tradeoffs is not a trivial cost for traditional perfect-being theologians who also believe that God is in loving relationships with creatures. Along the way, I explore the prospects for a less traditional form of perfect being theology, perfect being kenoticism, and different models for divine forgetting. (shrink)

Anxiety is a main contributor to human psychological sufferings. Its evolutionary sources are generally related to alert signals for coping with adverse or unexpected situations [Steiner, 2002] or to hunter-gatherer emotions mismatched with today environments [Horwitz & Wakefield, 2012]. We propose here another evolutionary perspective that links human anxiety to an evolutionary nature of self-consciousness. That approach introduces new relations between mental health and human mind. The proposed evolutionary scenario starts with the performance of primate identification with conspecifics [de Waal (...) 1998, 2008]. It is assumed that the evolution of that identification brought our ancestors to represent themselves as entities existing in the environment, like conspecifics were represented as existing in the environment. We consider that this process has implemented in the mind of our ancestors some first elements of self-consciousness [Menant 2014a]. But the same process has also produced new sufferings coming from identification with suffering or endangered conspecifics. In addition, the emerging performance of self-focus brought in the new feeling of being a suffering entity. We consider that all these new sufferings have created in the mind of our primate ancestors a huge anxiety increase, unbearable if not limited. Among the options available to limit that anxiety increase we focus on two of them that may have taken place. The first was a withdrawal from the process. Some primates may have simply rejected the evolution of identification (and with it self-consciousness). This may have led them to an ecological niche resulting in our today great apes. The second option was about limiting the causes of sufferings and taking advantage of possible resulting evolutionary benefits. This may have been achieved by developing performances like imitation, communication, simulation, synergy and ToM. Added to a positive feedback on identification these performances may have initiated an evolutionary engine that has accelerated the evolution toward human self-consciousness. That option is characterized by an early build up of anxiety limitation processes in an evolutionary nature of our human self-consciousness. This option corresponds to a human specificity and introduces anxiety management and self-consciousness as sharing a same evolutionary story. The build up of these anxiety management processes is now buried in the evolutiony story of our human mind. But these processes are still present in our minds at an unconscious level and participate to many of our human mental states and behaviors. Such positioning of anxiety management as part of the nature of human mind is new and makes available entry points for new understandings of human emotion, motivations and mental disorders. The proposed evolutionary scenario has been introduced in philosophy of mind [Menant 2011, 2014a, b] but it has not been so far explicitly part of primatology nor of psychology/psychiatry/ethics. We present here a drawing of the scenario with highlights on corresponding key points. More work is needed on these new evolutionary links between human mind and anxiety management. References: de Waal, F B.M. (1998). No imitation without identification. Behavioral and Brain Sciences (1998) 21:89. http://cogweb.ucla.edu/Abstracts/deWaal_98.html de Waal, F B.M. (2008). Putting the Altruism Back into Altruism: The Evolution of Empathy. Annu. Rev. Psychol. 2008, 59. http://www.life.umd.edu/faculty/wilkinson/BIOL608W/deWaalAnnRevPsych2008.pdf Horwitz, A. V. and Wakefield, J. C. (2012). All We Have to Fear: Psychiatry’s Transformation of Natural Anxieties into Mental Disorders. Oxford Univ. Press. 2012. Menant, C. (2011). Computation on Information, Meaning and Representations. An Evolutionary Approach. https://philpapers.org/rec/MENCOI Menant, C. (2014a). Proposal for an evolutionary approach to self-consciousness. https://philpapers.org/rec/MENPFA-3 Menant, C. (2014b). Consciousness of oneself as object and as subject. Proposal for an evolutionary approach. https://philpapers.org/rec/MENCOO Steiner, T. (2002). The biology of fear- and anxiety-related behaviors. Dialogues Clin Neurosci. 2002 Sep; 4(3): 231–249. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3181681/. (shrink)

Self-consciousness is a product of evolution. Few people today disagree with the evolutionary history of humans. But the nature of self-consciousness is still to be explained, and the story of evolution has rarely been used as a framework for studies on consciousness during the 20th century. This last point may be due to the fact that modern study of consciousness came up at a time where dominant philosophical movements were not in favor of evolutionist theories (Cunningham 1996). Research on consciousness (...) based on Phenomenology or on Analytic Philosophy has been mostly taking the characteristics of humans as starting points. Relatively little has been done with bottom-up approaches, using performances of animals as a simpler starting point to understand the generation of consciousness through evolution. But this status may be changing, thanks to new tools coming from recent discoveries in neurology. The discovery of mirror neurons about ten years ago (Gallese et al. 1996, Rizzolatti et al. 1996) has allowed the built up of new conceptual tools for the understanding of intersubjectivity within humans and non human primates (Gallese 2001, Hurley 2005). Studies in these fields are still in progress, with discussions on the level of applicability of this natural intersubjectivity to non human primates (Decety and Chaminade 2003). We think that these subject/conspecific mental relations made possible by mirror neurons can open new paths for the understanding of the nature of self-consciousness via an evolutionist bottom-up approach. We propose here a scenario for the build up of self-consciousness through evolution by a specific analysis of two steps of evolution: first step from simple living elements to non human primates comparable to chimpanzees, and second step from these non human primates to humans. We identify these two steps as representing the evolution from basic animal awareness to body self-awareness, and from body self-awareness to self-consciousness. (we consider that today non human primates are comparable to what were pre-human primates). We position body self-awareness as corresponding to the performance of mirror self recognition as identified with chimpanzees and orangutans (Gallup). We propose to detail and understand the content of this body self-awareness through a specific evolutionist build up process using the performances of mirror neurons and group life. We address the evolutionary step from body self-awareness to self-consciousness by complementing the recently proposed approach where self-consciousness is presented as a by-product of body self-awareness amplification via a positive feedback loop resulting of anxiety limitation (Menant 2004). The scenario introduced here for the build up of self-consciousness through evolution leaves open the question about the nature of phenomenal-consciousness (Block 2002). We plan to address this question later on with the help of the scenario made available here. (shrink)