In this Chapter, Maria Kronfeldner discusses whether psychological essentialism is a necessary part of dehumanization. This involves different elements of essentialism, and a narrow and a broad way of conceptualizing psychological essentialism, the first akin to natural kind thinking, the second based on entitativity. She first presents authors that have connected essentialism with dehumanization. She then introduces the error theory of psychological essentialism regarding the category of the human, and distinguishes different elements (...) of psychological essentialism. On that basis, Kronfeldner connects historical, socio-psychological, and philosophical insights in order to show that although essentialism can act as a catalyst for dehumanization, it is not necessary for it. Examples relate to dehumanization in the context of colonialism and evolutionary thinking, to the history of dehumanizing women from Aristotle to 19th-century craniology, and to contemporary self-dehumanization and ‘lesser mind’ attribution. (shrink)

In this paper, I argue that Psychological Essentialism (PE), the view that essences are a heuristic or mental shortcut, is a better explanation for modal intuitions than Metaphysical Essentialism (ME), the view that objects have essences, or more precisely, that (at least some) objects have (at least some) essential properties. If this is correct, then the mere fact that we have modal intuitions is not a strong reason to believe that objects have essential properties.

Mostly philosophers cause trouble. I know because on alternate Thursdays I am one -- and I live in a philosophy department where I watch all of them cause trouble. Everyone in artificial intelligence knows how much trouble philosophers can cause (and in particular, we know how much trouble one philosopher -- John Searle -- has caused). And, we know where they tend to cause it: in knowledge representation and the semantics of data structures. This essay is about a recent case (...) of this sort of thing. One of the take-home messages will be that AI ought to redouble its efforts t o understand concepts. (shrink)

Essentialism in philosophy is the position that things, especially kinds of things, have essences, or sets of properties, that all members of the kind must have, and the combination of which only members of the kind do, in fact, have. It is usually thought to derive from classical Greek philosophy and in particular from Aristotle’s notion of “what it is to be” something. In biology, it has been claimed that pre-evolutionary views of living kinds, or as they are sometimes (...) called, “natu-ral kinds”, are essentialist. This static view of living things presumes that no tran-sition is possible in time or form between kinds, and that variation is regarded as accidental or inessential noise rather than important information about taxa. In contrast it is held that Darwinian, and post-Darwinian, biology relies upon varia-tion as important and inevitable properties of taxa, and that taxa are not, therefore, kinds but historical individuals. Recent attempts have been made to undercut this account, and to reinstitute essentialism in biological kind terms. Others argue that essentialism has not ever been a historical reality in biology and its predecessors. In this chapter, I shall outline the many meanings of the notion of essentialism in psychology and social science as well as science, and discuss pro- and anti-essentialist views, and some recent historical revisionism. It turns out that nobody was essentialist to speak of in the sense that is antievolutionary in biology, and that much confusion rests on treating the one word, “essence” as meaning a single notion when in fact there are many. I shall also discuss the philosophical implica-tions of essentialism, and what that means one way or the other for evolutionary biology. Teaching about evolution relies upon narratives of change in the ways the living world is conceived by biologists. This is a core narrative issue. (shrink)

In this paper, I develop an essentialist model of the semantics of slurs. I defend the view that slurs are a species of kind terms: Slur concepts encode mini-theories which represent an essence-like element that is causally connected to a set of negatively-valenced stereotypical features of a social group. The truth-conditional contribution of slur nouns can then be captured by the following schema: For a given slur S of a social group G and a person P, S is true of (...) P iff P bears the “essence” of G—whatever this essence is—which is causally responsible for stereotypical negative features associated with G and predicted of P. Since there is no essence that is causally responsible for stereotypical negative features of a social group, slurs have null-extension, and consequently, many sentences containing them are either meaningless or false. After giving a detailed outline of my theory, I show that it receives strong linguistic support. In particular, it can account for a wide range of linguistic cases that are regarded as challenging, central data for any theory of slurs. Finally, I show that my theory also receives convergent support from cognitive psychology and psycholinguistics. (shrink)

This ~4000 word essay introduces topics of essentialism, as they arise in social sciences. It distinguishes empirical (e.g., psychological) from philosophical studies of essentialisms, and both metaphysical and scientific essentialisms within philosophy. Essentialism issues in social science are shown to be more subtle and complex than often presumed.

In two recent papers, Rose and Nichols present evidence in favor of the view that humans represent category essences in terms of a telos, such as honey-making, and not in terms of scientific essences, such as bee DNA. In this paper, I challenge their interpretation of the evidence, and show that it is directly predicted by the main theory they seek to undermine. I argue that their results can be explained as instances of diagnostic reasoning about scientific essences.

This paper mainly addresses the relation between essentialism and philosophical method. In particular, our analysis centers on the anti-essentialist argument that proposed, given its essentialist bonds, the abandonment of the notion of method. To this end, we make use of the empirical evidence concerning essentialism provided by psychological research, which has shown that our proneness to essentialize is not a by-product of our social and cultural practices as some anti-essentialists have thought. Rather, it is a deeply rooted (...) cognitive tendency that plays a major role in concept formation and so in our understanding of things. Thus, given that such inclination toward essentialism is certain to happen, we argue for a conception of method that, while not overcoming such tendency, avoids the presumed disastrous consequences feared by most anti-essentialists. (shrink)

In this article I argue that among the southern Betsileo slave descendants are essentialised by free descendants. After explaining how this striking case of psychological essentialism manifests in the local context, I provide experimental evidence for it and discuss the results of three cognitive tasks that I ran in the field. I then suggest that slaves were not essentialised in the pre-colonial era and contend that the essentialist construal only became entrenched in the aftermath of the 1896 abolition (...) of slavery, which paradoxically triggered the historical process of essentialisation. (shrink)

It is widely held that every person is a person essentially, where being a person is having special mental properties such as intelligence and self-consciousness. It follows that nothing can acquire or lose these properties. The paper argues that this rules out all familiar psychological-continuity views of personal identity over time. It also faces grave difficulties in accounting for the mental powers of human beings who are not intelligent and self-conscious, such as foetuses and those with dementia.

Understanding academic gender gaps is difficult because gender-imbalanced fields differ across many features, limiting researchers’ ability to systematically study candidate causes. In the present preregistered research, we isolate two potential explanations—brilliance beliefs and fixed versus growth intelligence mindsets—by comparing two fields that have inverse gender gaps and historic and topical overlap: philosophy and psychology. Many more men than women study philosophy and vice versa in psychology, with disparities emerging during undergraduate studies. No prior work has examined the contributions of both (...) self-perceptions of brilliance and fixed versus growth mindsets on choice of major among undergraduate students. We assessed field-specific brilliance beliefs, brilliance beliefs about self, and mindsets, cross-sectionally in 467 undergraduates enrolled in philosophy and psychology classes at universities in the United States and Canada via both in-person and online questionnaires. We found support for the brilliance beliefs about the self, but not mindset, explanation. Brilliance beliefs about oneself predicted women’s but not men’s choice of major. Women who believed they were less brilliant were more likely to study psychology (perceived to require low brilliance) over philosophy (perceived to require high brilliance). Findings further indicated that fixed versus growth mindsets did not differ by gender and were not associated with major. Together, these results suggest that internalized essentialist beliefs about the gendered nature of brilliance are uniquely important to understanding why men and women pursue training in different academic fields. (shrink)

1. Over the last 50 years or so, and especially over the last few decades, the U.S. and many other societies have undergone a large, rapid, and broad decline in anti-gay attitudes. The magnitude, s...

Culture or Biology? The question can seem deep and important. Yet, I argue in this chapter, if you are enthralled by questions about our biological differences, then you are probably confused. My goal is to diagnose the confusion. In debates about the role of biology in the social world it is easy to ask the wrong questions, and it is easy to misinterpret the scientific research. We are intuitively attracted to what is called psychological essentialism, and therefore interpret (...) what is biological as what can be traced to “essences”. On this interpretation, it would be deep and important to know what about, say, the differences between the genders is biological: it would correspond to what is essential to being a man or being a woman, and be opposed to what is a mere accidental feature that some women or some men have. Yet, the psychological essentialist understanding of ‘biological differences’ is deeply mistaken about biology. It has the wrong conception of biological kinds, of biological heritability, and of how genes and hormones work. Those who argue for an important role of ‘biology’ in the explanation of human differences often see ‘the science’ on their side. But this is false – on the interpretation of ‘biological differences’ that is most intuitive and that makes the question appear to be most interesting. Defenders of ‘biology’ often have the science against them. What is often called ‘biology’ is a myth: a myth created by an intuitive tendency that grotesquely distorts real biological research. (shrink)

In this paper I discuss the scientific respectability of delusion as a psychiatric category. First, I present the essentialist objection to the natural kindhood of psychiatric categories, as well as non-essentialism about natural kinds as a response to that objection. Second, I present a nuanced classification of kinds of kinds. Third, drawing on the claim that the attribution of delusion relies on a folk psychological underpinning, I present the mind-dependence objection to the natural kind status of delusion. Finally, (...) I argue that even if delusion as a generic kind stands little chance of being vindicated as a non-essentialist natural kind, we stand to gain from a natural kind methodology regarding subtypes of delusion for which there is evidence of genuine causal signatures and mechanisms. (shrink)

In this thesis I argue that the psychological study of concepts and categorisation, and the philosophical study of reference are deeply intertwined. I propose that semantic intuitions are a variety of categorisation judgements, determined by concepts, and that because of this, concepts determine reference. I defend a dual theory of natural kind concepts, according to which natural kind concepts have distinct semantic cores and non-semantic identification procedures. Drawing on psychological essentialism, I suggest that the cores consist of (...) externalistic placeholder essence beliefs. The identification procedures, in turn, consist of prototypes, sets of exemplars, or possibly also theory-structured beliefs. I argue that the dual theory is motivated both by experimental data and theoretical considerations. The thesis consists of three interrelated articles. Article I examines philosophical causal and description theories of natural kind term reference, and argues that they involve, or need to involve, certain psychological elements. I propose a unified theory of natural kind term reference, built on the psychology of concepts. Article II presents two semantic adaptations of psychological essentialism, one of which is a strict externalistic Kripkean-Putnamian theory, while the other is a hybrid account, according to which natural kind terms are ambiguous between internalistic and externalistic senses. We present two experiments, the results of which support the strict externalistic theory. Article III examines Fodor’s influential atomistic theory of concepts, according to which no psychological capacities associated with concepts constitute them, or are necessary for reference. I argue, contra Fodor, that the psychological mechanisms are necessary for reference. (shrink)

We examined the association of parents’ genetic causal beliefs and parenting behaviors, hypothesizing a positive association between parents’ genetic causal beliefs and their use of psychological control. Study 1 (N = 394) was a cross-sectional survey and revealed that parents’ genetic essentialism beliefs were positively associated with their self-reported use of harsh psychological control, but only for parents who reported relatively high levels of problem behaviors in their children. Study 2 (N = 293) employed a 4-day longitudinal (...) design and revealed that parents’ genetic causal beliefs positively predicted the use of psychological control, especially on days when they perceived relatively high problem behaviors in children. Overall, the studies demonstrated that parents’ genetic causal beliefs about character positively predicted psychologically controlling and harsh responses to child problem behaviors, which may ultimately be detrimental to child development. (shrink)

Much work has highlighted the degree to which children and adults view human characteristics as immutable. Less work has elucidated how people may conceptualize such immutability. Using immigration as an example domain, we examined the extent to which children’s (N=112 5- to 10-year-olds) immutability concepts reflected beliefs about others lacking the ability and/or the desire to change. Children readily agreed that immigrants could—and wanted to—change certain aspects of their identities (i.e., by adopting the norms of their new country). We also (...) investigated the social ramifications of messages focusing on different aspects of immutability. Children felt and behaved more positively toward people who had the ability and desire to change than toward those who did not. Moreover, information about desires played a greater role in shaping children’s attitudes and behaviors than did information about abilities. This work extends scholarship on psychological essentialism by highlighting the need to study sub-components of a specific pillar of essentialist thought (i.e., separating the immutability component of essentialism into perceptions regarding people's perceived desire and, separately, perceived ability to change), partially because essentialism impacts social cognition and behavior differently across sub- components. (shrink)

Generic statements express generalizations about categories. Current theories suggest that people should be especially inclined to accept generics that involve threatening information. However, previous tests of this claim have focused on generics about non-human categories, which raises the question of whether this effect applies as readily to human categories. In Experiment 1, adults were more likely to accept generics involving a threatening property for artifacts, but this negativity bias did not also apply to human categories. Experiment 2 examined an alternative (...) hypothesis for this result, and Experiments 3 and 4 served as conceptual replications of the first experiment. Experiment 5 found that even preschoolers apply generics differently for humans and artifacts. Finally, Experiment 6 showed that these effects reflect differences between human and non-human categories more generally, as adults showed a negativity bias for categories of non-human animals, but not for categories of humans. These findings suggest the presence of important, early-emerging domain differences in people's judgments about generics. (shrink)

I examine the origins of ordinary racial thinking. In doing so, I argue against the thesis that it is the byproduct of a unique module. Instead, I defend a pluralistic thesis according to which different forms of racial thinking are driven by distinct mechanisms, each with their own etiology. I begin with the belief that visible features are diagnostic of race. I argue that the mechanisms responsible for face recognition have an important, albeit delimited, role to play in sustaining this (...) belief. I then argue that essentialist beliefs about race are driven by some of the mechanisms responsible for “entitativity perception”: the tendency to perceive some aggregates of people as more genuine groups than others. Finally, I argue that coalitional thinking about race is driven by a distinctive form of entitativity perception. However, I suggest that more data is needed to determine the prevalence of this form of racial thinking. (shrink)

Some language encourages essentialist thinking. While philosophers have largely focused on generics and essentialism, I argue that nouns as a category are poised to refer to kinds and to promote representational essentializing. Our psychological propensity to essentialize when nouns are used reveals a limitation for anti-essentialist ameliorative projects. Even ameliorated nouns can continue to underpin essentialist thinking. I conclude by arguing that representational essentialism does not doom anti-essentialist ameliorative projects. Rather it reveals that would-be ameliorators ought to (...) attend to the propensities for our representational devices to essentialize and to the complex relationship between essentialism and prejudice. (shrink)

Generics about social kinds (or GSKs) frequently propagate descriptions that carry normative force (e.g., 'women are emotional'). Some philosophers of language attribute this to GSKs’ tendency to transmit essentialist beliefs about social kinds. According to these accounts, utterances of GSKs implicate that there is something in the nature of social kinds that causes them to possess the properties described, and that individual members of these social kinds therefore ought to exhibit (or be expected to exhibit) these properties. Here, I draw (...) on empirical evidence to suggest an alternative account. According to my framework, an utterance of a GSK implicates a distinction between the social kind described and its salient conceptual opposite, producing what I call a dichotomizing perspective. For example, ‘women are emotional’ suggests that men are not. Importantly, such distinctions frequently persist in the societal common ground as a function of social power, in part due to their alignment with hierarchical social structures between dichotomized social kinds. This enables such GSKs to perpetuate biased patterns of attention, expectation, and behavior even in the absence of essentialist belief. (shrink)

In A Better Ape, Victor Kumar and Richmond Campbell (2022) provide an ambitious and compelling history of the evolution of human morality. Informed by evidence from an impressively vast multidisciplinary literature, they offer a rich bio-cultural evolutionary explanation of how the human moral mind arose and developed over time that has wide appeal for philosophers and scientists alike. In this paper, I examine Kumar and Campbell’s novel moral psychology and raise questions about their account of the relationship between moral norms (...) and core moral emotions. I also argue that social essentialist cognition has a place alongside the moral emotions as a key ingredient in Kumar and Campbell’s view of the moral mind as well as in their normative account of how to work towards moral progress. (shrink)

This paper discusses Shoemaker's (1984) account of personal identity over time and the problems person essentialism raises for psychological continuity theories of personal identity at large, as detailed by Olson and Witt (2020).

Experimental philosophy of language uses experimental methods developed in the cognitive sciences to investigate topics of interest to philosophers of language. This article describes the methodological background for the development of experimental approaches to topics in philosophy of language, distinguishes negative and positive projects in experimental philosophy of language, and evaluates experimental work on the reference of proper names and natural kind terms. The reliability of expert judgments vs. the judgments of ordinary speakers, the role that ambiguity plays in influencing (...) responses to experiments, and the reliability of metalinguistic judgments are also assessed. (shrink)

It has been widely argued that words are analogous to species such that words, like species, are natural kinds. In this paper, I consider the metaphysics of word-kinds. After arguing against an essentialist approach, I argue that word-kinds are homeostatic property clusters, in line with the dominant approach to other biological and psychological kinds.

Essentialism is often criticized for producing biased behavior. Because it is a view through which people attempt to grasp the essence of things, it appears contradictory that essentialism might result in distortions of reality. Somewhere within essentialist cognitive processes there must be mistakes or omissions that fail to capture reality correctly. In this paper, I treat essentialization as an abductive reasoning process, as a hypothesis, that explains particular characteristics of people on the basis of category membership alone. Besides (...) essentialization, essentialist reasoning can also include deductive and inductive processes that aim at elaborating and testing initial hypotheses. Therefore, essentialist beliefs can be built by essentialization and hypotheses alone or they can be the product of more elaborate reasoning. The relationship of essentialization and general essentialist reasoning to truth and knowledge is discussed. (shrink)

Pronouns often convey information about a person’s social identity (e.g., gender). Consequently, pronouns have become a focal point in academic and public debates about whether pronouns should be changed to be more inclusive, such as for people whose identities do not fit current pronoun conventions (e.g., gender non-binary individuals). Here, we make an empirical contribution to these debates by investigating which social identities lay speakers think that pronouns should encode and why. Across four studies, participants were asked to evaluate different (...) types of real and hypothetical pronouns, including binary gender pronouns, race pronouns, and identity-neutral pronouns. We sampled participants from two languages with different pronoun systems: English (N = 1,120) and Turkish (N = 260). English pronouns commonly denote binary gender (e.g., he for men), whereas Turkish pronouns are identity-neutral (e.g., o for anyone). Participants’ reasoning about pronouns reflected both a familiarity preference (i.e., participants preferred the pronoun type used in their language) and—critically—participants’ social ideologies. In both language contexts, participants’ ideological beliefs that social groups are inherently distinct (essentialism) and should be hierarchal (social dominance orientation) predicted relatively greater endorsement of binary gender pronouns and race pronouns. A preregistered experimental study with an English-speaking sample showed that the relationship between ideology and pronoun endorsement is causal: Ideologies shape attitudes toward pronouns. Together, the present research contributes to linguistic and psychological theories concerning how people reason about language and informs policy-relevant questions about whether and how to implement language changes for social purposes. (shrink)

We have a mentalistic view of objects. This is due to the interdependence of folk psychology and folk physics, where these are interconnected by what I call Teleological Commingling. When considering events that don’t involve agents, we naturally default to tracking intentions, goal-directed processes, despite the fact that agents aren’t involved. We have a deep-seated intentionality bias which is the result of the pervasive detection of agency cues, such as order or non-randomness. And this gives rise to the Agentive Worldview: (...) we view nature as a whole as being infused with agency and purpose. Teleological Commingling and the Agentive Worldview it gives rise to are at the core of our conception of objects. I maintain that the ordinary view of material objects is rooted in an implicit, false theory. It should be given no weight in metaphysical debates about the nature of material objects. And this problematizes the central methodological assumption that metaphysical theories of material objects should be beholden to common sense. (shrink)

Francisco Gil-White argues that the ubiquity of racialism—the view that so-called races have biological essences—can be explained as a by-product of a shared mental module dedicated to ethnic cognition. Gil-White’s theory has been endorsed, with some revisions, by Edouard Machery and Luc Faucher. In this skeptical response I argue that our developmental environments contain a wealth, rather than a poverty of racialist stimulus, rendering a nativist explanation of racialism redundant. I also argue that we should not theorize racialism in isolation (...) from racism, as value judgments may play a role in essentialist thinking about the ‘other’. (shrink)

Kant’s metaphilosophy has three main parts: (1) an essentialist project (“What is philosophy?”); (2) a methodological project (“How do we do philosophy?”); and (3) a taxonomic project (“What are the different parts of philosophy, and how are they related?”). This paper focuses on the third project. In particular, it explores one of the most intriguing yet puzzling aspects of Kant’s philosophy, viz. the relationship between what Kant calls ‘pure’ philosophy vs. ‘applied’, ‘empirical’ or what we can broadly refer to as (...) ‘impure’ philosophy. (As we shall see, in order to be able to address this third project, we shall also need to examine the other two projects in detail.) My plan is as follows. First, I discuss four main areas of pure vs. impure philosophy: (i) ‘pure logic’ vs. ‘applied logic’; (ii) ‘rational psychology’ vs. ‘empirical psychology’; (iii) ‘pure metaphysics of nature’ vs. ‘physics’ and (iv) ‘pure morality’ or a ‘metaphysics of morals’ vs. ‘moral anthropology’, ‘practical anthropology’ or ‘applied moral philosophy’. Based on this, I identify four key differences between pure and impure philosophy. Second, I critically examine four different readings of Kant’s views about the status of ‘impure’ philosophy: (a) that it is not genuine philosophy; (b) that it is bad or inferior philosophy; (c) that it is instrumentally valuable; and (d) that it constitutes an indispensable part of Kant’s philosophy, both in a theoretical and practical sense. I argue that Kant is best interpreted as endorsing readings (c) and (d). Third, I offer some concluding remarks. (shrink)

People sometimes explain behavior by appealing to an essentialist concept of the self, often referred to as the true self. Existing studies suggest that people tend to believe that the true self is morally virtuous; that is deep inside, every person is motivated to behave in morally good ways. Is this belief particular to individuals with optimistic beliefs or people from Western cultures, or does it reflect a widely held cognitive bias in how people understand the self? To address this (...) question, we tested the good true self theory against two potential boundary conditions that are known to elicit different beliefs about the self as a whole. Study 1 tested whether individual differences in misanthropy—the tendency to view humans negatively—predict beliefs about the good true self in an American sample. The results indicate a consistent belief in a good true self, even among individuals who have an explicitly pessimistic view of others. Study 2 compared true self-attributions across cultural groups, by comparing samples from an independent country and a diverse set of interdependent countries. Results indicated that the direction and magnitude of the effect are comparable across all groups we tested. The belief in a good true self appears robust across groups varying in cultural orientation or misanthropy, suggesting a consistent psychological tendency to view the true self as morally good. (shrink)

The model of human intelligence that is most widely adopted derives from psychometrics and behavioral genetics. This standard approach conceives intelligence as a general cognitive ability that is genetically highly heritable and describable using quantitative traits analysis. The paper analyzes intelligence within the debate on natural kinds and contends that the general intelligence conceptualization does not carve psychological nature at its joints. Moreover, I argue that this model assumes an essentialist perspective. As an alternative, I consider an HPC theory (...) of intelligence and evaluate how it deals with essentialism and with intuitions coming from cognitive science. Finally, I highlight some concerns about the HPC model as well, and conclude by suggesting that it is unnecessary to treat intelligence as a kind in any sense. (shrink)

Austrian economics starts out from the thesis that the objects of economic science differ from those of the natural sciences because of the centrality of the economic agent. This allows a certain a priori or essentialistic aspect to economic science of a sort which parallels the a priori dimension of psychology defended by Brentano and his student Edmund Husserl. We outline these parallels, and show how the theory of a priori dependence relations outlined in Husserl’s Logical Investigations can throw light (...) on the Austrian account of entrepreneurship. (shrink)

Some recent surveys of the modern philosophical debate over the existence of non-conceptual perceptual content have concluded that the distinction between conceptual and non-conceptual representations is largely terminological. To remedy this terminological impasse, Robert Hanna and Monima Chadha claim that non-conceptualists must defend an essentialist view of non-conceptual content, according to which perceptual states have representational content whose structure and psychological function are necessarily distinct from that of conceptual states. Hanna and Chadha additionally suggest that non-conceptualists should go “back (...) to Kant” to find the most defensible version of an essentialist content non-conceptualism. I propose instead that non-conceptualists go back even further to the seventh-century Indian Buddhist philosopher Dharmakīrti, so that they may not only find historical precedent for an essentialist content view, but also some better arguments in its favor. This essay reconstructs Dharmakīrti's essentialist non-conceptualism about the contents of conscious sensory representations and the refined theory of conceptualization that it presupposes. In particular, I examine his arguments from the proprietary phenomenology of sensory experience, the cognitive encapsulation of sensory processing, as well as the iconic format of sensory representations, and assess the strength of these arguments relative to their modern counterparts. (shrink)

In this dissertation, I address the question of how to construct scientific theories of emotions that are both conceptually sound and empirically fruitful. To do this, I offer an analysis of the main challenges scientific theories of emotions face, and I propose a meta-theoretical framework to construct scientific concepts of emotions as explications of folk emotion concepts. Part I discusses the main challenges theories of emotions in psychology and neuroscience encounter. The first states that a proper scientific theory of emotions (...) must explain all and only the phenomena under the vernacular term ‘emotion’ with a common set of conceptual resources and under an overarching generic concept of emotion. The second demands that each emotion category corresponds to well-coordinated sets of neural, physiological, and behavioral patterns of responses. I argue that none of the best contemporary theories of emotions in psychology and neuroscience overcomes these challenges. As a result, a new theory of emotions is required. In Part II, I develop the meta-theoretical framework to construct a theory of emotions that overcomes the challenges above. First, I propose a pluralistic account of scientific kinds based on different patterns of projection that various disciplines may take to justify inductive inferences. These are essentialist, historical, and social patterns. Each of these patterns provides a framework to construct different types of scientific concepts. I argue that among the frameworks for scientific kinds available, the one that is best suited to explicate emotion concepts is a functional framework. Consequently, I conclude by recommending scientists pursue functionalist theories of emotions over essentialist, historical, or social theories. (shrink)

For any given society, its particular technology of communication has far-reaching consequences, not merely as regards social organization, but on the epistemic level as well. Plato's name-theory of meaning represents the transition from the age of primary orality to that of literacy; Wittgenstein's use-theory of meaning stands for the transition from the age of literacy to that of a second orality (audiovisual communication, electronic information processing). On the basis of a use-theory of meaning the problem of machine consciousness, to which (...) the later Wittgenstein again and again returned, is capable of a non-essentialist solution: appropriate changes in our form of life might well entail a radically different psychological language-game. (shrink)

The Twin Earth thought experiment invites us to consider a liquid that has all of the superficial properties associated with water (clear, potable, etc.) but has entirely different deeper causal properties (composed of “XYZ” rather than of H2O). Although this thought experiment was originally introduced to illuminate questions in the theory of reference, it has also played a crucial role in empirically informed debates within the philosophy of psychology about people’s ordinary natural kind concepts. Those debates have sought to accommodate (...) an apparent fact about ordinary people’s judgments: Intuitively, the Twin Earth liquid is not water. We present results from four experiments showing that people do not, in fact, have this intuition. Instead, people tend to have the intuition that there is a sense in which the liquid is not water but also a sense in which it is water. We explore the implications of this finding for debates about theories of natural kind concepts, arguing that it supports views positing two distinct criteria for membership in natural kind categories – one based on deeper causal properties, the other based on superficial, observable properties. (shrink)

TWENTIETH-CENTURY ETHICS. AFTER NIETZSCHE -/- Preface This book tells the story of twentieth-century ethics or, in more detail, it reconstructs the history of a discussion on the foundations of ethics which had a start with Nietzsche and Sidgwick, the leading proponents of late-nineteenth-century moral scepticism. During the first half of the century, the prevailing trends tended to exclude the possibility of normative ethics. On the Continent, the trend was to transform ethics into a philosophy of existence whose self-appointed task was (...) that of describing the human condition as consisting of choices, as unavoidable as arbitrary, without any attempt at providing criteria for making such choices. In the Anglo-Saxon countries, the heir of ethics was a philosophy of morality, that is, an analysis of the language of morality that intended to clarify valuations without trying to justify them. 1958 was the year of the normative turn that led to the Rehabilitation of practical philosophy, a turn followed by decades of controversies between distinct kinds of normative ethics: utilitarian, Kantian, virtue ethics. While the controversy was raging, a quiet revolution took place, that of applied ethics which surprisingly dissolved the controversy's very subject matter by providing methods for making convergence possible on intermediate principles even when no agreement was available about first principles. The normative turn and the revolution of applied ethics have led us, at the turn of the century, to a goal that was quite far from the starting point. Instead of scepticism and relativism that was the fashion at the beginning of the century, at the beginning of the third millennium impartial and universal moral arguments seem to hold the spot being supported, if not by a final rational foundation, at least by reasonableness, the most precious legacy of the Enlightenment. -/- ● TABLE OF CONTENTS -/- ● I Anglo-Saxon philosophy: naturalism 1. Dewey beyond evolutionism and utilitarianism 2. Dewey and anti-essentialist moral epistemology 3. Dewey and naturalist moral ontology 4. Dewey and normative ethics of conduct and function 5. Perry and semantic naturalism -/- ● II Anglo-Saxon philosophy: ideal utilitarianism and neo-intuitionism 1. Moore's critique of utilitarian empiricism 2. Moore on the naturalistic fallacy 3. Moore on the nature of intrinsic value 4. Moore on ideal utilitarianism 5. Prichard on the priority of the right over the good 6. Ross's coherentist moral epistemology 7. Ross's moral ontology: realism, pluralism, and non-naturalism 8. Ross's normative ethics of prima facie duties -/- The chapter reconstructs the background of ideas, concerns and intentions out of which Moore's early essays, the preliminary version, and then the final version of Principia Ethica originated. It stresses the role of religious concerns, as well as that of the Idealist legacy. It argues that PE is more a patchwork of somewhat diverging contributions than a unitary work, not to say the paradigm of a new school in Ethics. -/- ●III Anglo-Saxon philosophy: non-cognitivism 1. The Scandinavian School, the Vienna circle and proto-emotivism 2. Wittgenstein and the ineffability of ethics 3. Russell's and Ayer's radical emotivism 4. Stevenson and moderate emotivism 5. Stevenson and the pragmatics of moral language 6. Stevenson and the methods for solving ethical disagreement 7. Hare and prescriptivism The chapter reconstructs first the discussion after Moore. The naturalistic-fallacy argument was widely accepted but twisted to prove instead that the intuitive character of the definition of 'good', its non-cognitive meaning, in a first phase identified with 'emotive' meaning. Alfred Julius Ayer is indicated as a typical proponent of such non-cognitivist meta-ethics. More detailed discussion is dedicated to Bertrand Russell's ethics, a more nuanced and sophisticated doctrine, arguing that non-cognitivism does not condemn morality to arbitrariness and that the project of rational normative ethics is still possible, heading finally to the justification of a kind of non-hedonist utilitarianism. Stevenson's theory, another moderate version of emotivism is discussed at some length, showing how the author comes close to the discovery of the role of a pragmatic dimension of language as a basis for ethical argument. A section reconstructs the discussion from the Forties about Hume's law, mentioning Karl Popper's argument and Richard Hare's early non-cognitivist but non-emotivist doctrine named prescriptivism. -/- ●IV Anglo-Saxon philosophy: critics of non-cognitivism 1. Neo-naturalism and its objections to the naturalistic fallacy argument 2. Objections to Hume's law 3. Clarence Lewis and the pragmatic contradiction 4. Toulmin and the good reasons approach 5. Baier and moral reasons 5. Baier, social moralities and the absolute morality 6. Baier and the moral point of view 7. Baier and the contents of absolute ethics -/- ● V Continental philosophy: the philosophy of values 1. Max Weber and the polytheism of values 2. Phenomenology against psychologism and rationalism 3. Reinach and the theory of social acts 4. Scheler and the material ethics of values 5. Hartmann and the ontology of values 6. Plessner, Gehlen and the Philosophische Anthropologie -/- The chapter illustrates first the idea of phenomenology and the Husserl's project of a phenomenological ethic as illustrated in his 1908-1914 lectures. The key idea is dismissing psychology and trying to ground a new science of the apriori of action, within which a more restricted field of inquiry will be the science of right actions. Then the chapter illustrates the criticism of modern moral philosophy conducted in the 1920 lectures, where the main target is naturalism, understood in the Kantian meaning of primacy of common sense. The third point illustrate is Adolph Reinach's theory of social acts as a key the grounding of norms, a view that sketches the ideas 'discovered' later by Clarence I. Lewis, John Searle, Karl-Otto Apel and Jürgen Habermas. A final section discusses Nicolai Hartman, who always refused to define himself a phenomenologist and yet developed a more articulated and detailed theory of 'values' – with surprising affinities with George E. Moore - than philosophers such as Max Scheler, who claimed to be Husserl's legitimate heirs. -/- ● VI Continental philosophy: the critics of the philosophy of values 1. Freud, the Superego and Civilization 2. Heidegger on original ethos against ethics 3. Sartre and de Beauvoir on authenticity and ambiguity 4. Adorno and Horkheimer on emancipation and immoralism -/- ●VII Post-liberal theologians and religious thinkers 1. Barth on the autonomy of faith from ethics 2. Developments of Reformed moral theology after Barth 3. Bonhoeffer on the concrete divine command and ethics of penultimate realities 4. Developments of Reformed and Catholic moral theology after world war II 5. Baeck and the transformation of liberal Judaism 6. Rosenzweig against liberal Judaism 7. Buber and religion as the vital lymph of morality 8. Heschel and Judaism as a science of actions -/- The chapter examines the main protagonists of Christian theology and Jewish religious thinking in the twentieth century. It stresses how the main dilemmas of contemporary philosophical ethics lie at the root of the various path of inquiry taken by these thinkers. -/- ● VIII Normative ethics: neo-Utilitarianism 1. The discussion on act and rule utilitarianism 2. Hare on two-tiered preference utilitarianism 3. Harsanyi, Gauthier and rational choice ethics 4. Parfit, utilitarianism and the idea of a person 5. Brandt and indirect conscience utilitarianism -/- The chapter addresses the issue of the complex process of self-transformation Utilitarianism underwent after Sidgwick's and Moore's fatal criticism and the unexpected Phoenix-like process of rebirth of a doctrine refuted. Two examples give the reader a glimpse at this uproarious process. The first is Roy Harrod Wittgensteinian transformation of utilitarianism in pure normative ethics depurated from hedonism as well as from whatsoever theory of the good. This transformation results in preference utilitarianism combined with a 'Kantian' version of rule utilitarianism. The second is Richard Hare's two-level preference utilitarianism, where act utilitarianism plays the function of the eventual rational justification of moral judgments and rule-utilitarianism that of an action-guiding practical device. -/- ● IX Normative ethics: neo-Aristotelianism and virtue ethics 1. Hannah Arendt, action and judgement 2. Hans-Georg Gadamer and phronesis 3. Alasdair MacIntyre on practices, virtues, and traditions 5. Stuart Hampshire on deliberation 6. Bernard Williams and moral complexity 7. Feminist ethics -/- Sect 1 reconstructs the post-war rediscovery of ethics by many German thinkers and its culmination in the Sixties in the movement named 'Rehabilitation of practical philosophy' is described. Heidegger's most brilliant disciples were the promoters of this Rehabilitation. Hans-Georg Gadamer is a paradigmatic example. His reading of Aristotle's lesson I reconstructed, starting with Heidegger's lesson but then subtly subverting its outcome thanks to the recovery of the significant role of the notion of phronesis. Sect 3 discusses the three theses defended by Anscombe in 'Modern Moral Philosophy'. It argues that: a) her answer to the question "why should I be moral?" requires a solution of the problem of theodicy, and ignores any attempts to save the moral point of view without recourse to divine retribution; b) her notion of divine law is an odd one more neo-Augustinian than Biblical or Scholastic; c) her image of Kantian ethics and intuitionism is the impoverished image manufactured by consequentialist opponents for polemical purposes and that she seems strangely accept it; d) the difficulty of identifying the "relevant descriptions" of acts is not an argument in favour of an ethics of virtue and against consequentialism or Kantian ethics, and indeed the role of judgment in the latter is a response to the difficulties raised by the case of judgment concerning future action. The chapter gives a short look at further developments in the neo-naturalist current trough a reconstruction of Philippa Foot's and Peter Geach's critiques to the naturalist-fallacy argument and Alasdair MacIntyre's grand reconstruction of the origins and allegedly inevitable failure of the Enlightenment project of an autonomous ethic. -/- ● X Normative ethics: Kantian and rights-based ethics 1. Dialogical constructivism 2. Apel, Habermas and discourse ethics 3. Gewirth and rights-based ethics 4. Nagel on agent-relative reasons 5. Donagan and persons as ends in themselves Parallel to the neo-Aristotelian trend, there was in the Rehabilitation of practical philosophy a Kantian current. This current started with the discovery of the pragmatic dimension of language carried out by Charles Peirce and the Oxford linguistic philosophy. On this basis, Karl-Otto Apel singled out as the decisive proponent of the linguistic and Kantian turn in German-speaking ethics, worked out the performative-contradiction argument while claiming that this was able to provide a new rational and universal basis for normative ethics. The chapter offers an examination of his argument in some detail, followed by a more cursory reconstruction of Jürgen Habermas's elaboration on Apel's theory. -/- ● XI The applied ethics renaissance 1. Elisabeth Anscombe on the atom bomb 2. From medical ethics to bioethics 3. Rawls and public ethics 3. Nozick, Dworkin and further developments of public ethics 5. Sen and the revival of economic ethics -/- The chapter presents the revolution of applied ethics while stressing its methodological novelty, exemplified primarily by Beauchamp and Childress principles approach and then by Jonsen and Toulmin's new casuistry. The chapter argues that Rawls's distinction between a "political" and a "metaphysical" approach to the theory of justice, one central part of ethical theory, is a formulation of the same basic idea at the root of both the principles approach and the new casuistry, both discussed in the following chapter. The idea is that it is possible to reach an agreement concerning positive moral judgments even though the discussion is still open – and in Rawls' view never will be close – on the essential criteria for judgment. -/- ● XII Fin-de-siècle metaethics 1. Deontic logics 2. Anti-realism 3. External realism 4. Internal realism 5. Kantian constructivism -/- The chapter illustrates the fresh start of meta-ethical discussion in the Eighties and Nineties and the resulting new alignments: metaphysical naturalism, internal realism, anti-realism, and constructivism. (shrink)

Este trabajo tiene como objetivo principal examinar y determinar las consecuencias de las metáforas contenidas en las obras de Diego Domínguez Caballero, fundador de la filosofía académica panameña. Tales metáforas se volvieron fundamentales para el desarrollo discursivo de la filosofía panameña y también para las ciencias sociales en el país, como la historia y la sociología. Con este fin, recurriremos a la teoría de las metáforas conceptuales desarrollada por Lakoff y otros como una herramienta de ayuda para analizar las que (...) Domínguez emplea. Del mismo modo, intentamos dar cuenta de la larga incidencia discursiva de dichas metáforas a la luz de los resultados de la investigación psicológica sobre el esencialismo. -/- The main objective of this work is to examine and determine the consequences of the metaphors contained in the works of Diego Domínguez Caballero, founder of Panamanian academic philosophy. Such metaphors became fundamental for the discursive development of Panamanian philosophy and also for the social sciences in this country, as history and sociology. To this end, we will turn to the theory of conceptual metaphors developed by Lakoff and others as a helpful tool in analyzing the ones used by Domínguez. In the same way, we try to account for the long discursive incidence of these metaphors in the light of the results of psychological research on essentialism. (shrink)

The aim of this paper is to take a fresh look at a discussion about the distinct existences argument that took place between David Armstrong and Frank Jackson more than fifty years ago. I will try to show that Armstrong’s argument can be successfully defended against Jackson’s objections (albeit at the price of certain concessions concerning Armstrong’s view on the meaning of psychological terms as well as his conception of universals). Focusing on two counterexamples that Jackson put forward against (...) Hume’s principle (which is central to Armstrong’s argument), I will argue that they are either compatible with Hume’s principle, or imply a false claim. I will also look at several other considerations that go against Hume’s principle, such as, for example, Kripke’s origin essentialism and counterexamples from aposteriori necessity. (shrink)

Finding the demarcation criterion for the identification of scientific knowledge is the most important task of normative epistemology. Pseudoscience is not a harmless leisure activity, it can pose a danger to the functioning of liberal democratic societies and the well-being of their citizens. First, there is an outline of how to define science instrumentally without slipping into the detrimental heritage of conceptual essentialism. The second part is dedicated to Popper’s falsification criterion and the objections of its opponents, which eventually (...) led to the abandonment of “naïve” falsificationism. Then I present two promising solutions to the problem, namely the ostensive definition of pseudoscience and the cognitive research of pseudoscientific thinking. In conclusion, I suggest to further extend the typology of alternatives to science to include parascience. (shrink)

Human nature is a concept that transgresses the boundary between science and society and between fact and value. It is as much a political concept as it is a scientific one. This chapter will cover the politics of human nature by using evidence from history, anthropology and social psychology. The aim is to show that an important political function of the vernacular concept of human nature is social demarcation (inclusion/exclusion): it is involved in regulating who is ‘us’ and who is (...) ‘them.’ It is a folk concept that is used for dehumanization, for denying (a) membership in humankind or (b) full humanness to certain people in order to include or exclude them from various forms of politically relevant aspects of human life, such as rights, power, etc. (shrink)

The moral status of sexbots was analyzed while using consequentialism and feminism as the guiding frameworks. Sexbots are humanoid robots with a certain level of AI that represents personality-scripts. The thesis contained three main questions: A) What moral pain points can be identified in producing and using sex bots? B) Is it necessary to conclude from these moral issues that these practices are inherently immoral? C) What ethical conditions and contexts can be formulated in which sex bots can be used (...) and used positively and morally? -/- First of all a brief summary is given on the psychology behind our relationships with robots/sexbots to show the weight of the dynamics behind this relationship between sexual subject and the sexual technology of sexbots. Second, The Campaign Against Sex Robots from Richardson was used as a starting point to explore a more contextual approach of the moral uses and designs of sexbots. The claims about what sexbots represent and what possible effects they have were analyzed to find an opening that does not a priori ban the production of sexbots (as Richardson postulates). -/- Through the thesis, tentative explorations of moral designs and uses of sexbots can be found. This includes an analysis on the hardware and software behind a sexbot going from scripts and programming concerning consent and designs that are meant for different (for example; therapeutical) contexts. To conclude, the use of a non-essentialistic feminist new-materialism was used for a first exploration of the political value of sexbots as tools of empowerment, instead of oppression. (shrink)

In “Of Personal Identity”, Hume attempts to understand why we ordinarily believe in persistent selves. He proposes that this ontological commitment depends on illusions and fictions: the imagination tricks us into supposing that an unchanging core self remains static through the flux and change of experience. Recent work in cognitive science provides a good deal of support for Hume’s hypothesis that common beliefs about the self are founded on psychological biases rather than rational insight or evidence. We naturally believe (...) in personal persistence, according to this emerging research, because we are prone to categorize the world in terms of hidden essences and structure our lives in terms of whole life stories. (shrink)

This chapter deals with the way our psychology and actions a scaffolded by their environment but also the tensions that can appear between individual and environment, both at the level of biology and culture. The chapter is grounded in an analysis of the early 20th century theoretical biologist Jacob von Uexkull and his notion of "Umwelt" or "surround world". But also raises the question of whether organisms fit their environment as neatly as Uexkull and many later thinkers have proposed or (...) assumed. (shrink)

An old philosophical problem of delineating science from pseudoscience has in today’s world far superseded the task of unearthing sufficient and necessary conditions which science should be able to satisfy and on which pseudoscience would fall short. Our interests have shifted from the search for the rigorous criteria of demarcation, to describing various scientific and pseudoscientific activities – as well as bringing the psychological backgrounds of beliefs in numerous pseudoscientific theories to light. We aim to pinpoint some of the (...) key characteristics of said activities and the strategies they employ. Also, we attempt to answer the question of why are individuals prone to believing various conspiracy theories, alternative historical explanations and other pseudoscientific theories. (shrink)

The philosophies of education serve as the guide of the teachers in handling the teaching-learning process. However, a belief will remain as a belief unless it is practiced. This study aimed to find the relationship between the philosophical beliefs and practices of the 30 teachers of the schools in San Roque, Mabini, Bohol - San Roque Elementary School and San Roque National High School, S.Y. 2019-2020. The study utilized a quantitative method descriptive survey research design. The research instrument used was (...) a self-constructed questionnaire in which the reliability was tested by a Cronbach’s Alpha using Statistical Package for the Social Science (SPSS) software. Simple percentage and weighted mean were some of the statistical treatments used. Kendall’s tau_b, a non-parametric test, was used to determine the correlation between philosophical beliefs and their equivalent pedagogical practices. All of the statistical treatments were also run using the SPSS software. Further, the researcher assured the proper observation of the research ethics protocol. Based on the results, the philosophies of Progressivism (3.63) and Perennialism (3.31) were the most and least prevailing philosophical beliefs, respectively. On the other hand, the most and least prevailing philosophies practiced are Progressivism (3.69) and Essentialism (3.19), respectively. Moreover, research findings revealed that there was a significant relationship between the philosophical beliefs of teachers and their pedagogical practices. In conclusion, this study claims that teachers’ pedagogical practices are dependent to their philosophical beliefs; and as the teachers believed on a particular philosophy of education, they practice it accordingly to the extent of their adherence to the belief. (shrink)

Robert Kraut has proposed an analogy between valuing a loved one as irreplaceable and the sort of “rigid” attachment that (according to Saul Kripke’s account) occurs with the reference of proper names. We wanted to see if individuals with Kripkean intuitions were indeed more likely to value loved ones (and other persons and things) as irreplaceable. In this empirical study, 162 participants completed an online questionnaire asking them to consider how appropriate it would be to feel the same way about (...) a perfect replica of a loved one, as well as other questions about replaceability. Participants who previously had endorsed Kripkean reference (n = 96) rated loved ones as less replaceable on two different measures than participants who had previously endorsed Descriptivist reference (n = 66, t(160)> 2.27, p <.02, eta2> .03). Additional results suggest that this difference extends to other targets as well and is at least partially dependent on sentimental attachment. (shrink)

The discursive character of human rights prevents a precise summary of historical origin, rationale, or definition outside of the various codifications in religious texts, secular philosophies, founding national documents, and international treaties, charters, conventions, covenants, declarations, and protocols. Regarding the objects of human rights, we can speak of a “foundational five” 1) Personal security 2) Material subsistence 3) Elemental equality 4) Personal Freedom and 5) Recognition as a member of the human community. Despite, or perhaps because of its multivalence, the (...) concept of human rights has been criticized as “foundationalist,” “essentialist,” or “ethnocentric”—its universalism being used as a weapon against itself by critics of cultural imperialism. Even the tolerance discourses so popular in critical theory, however, gain their normative force from the same basic notion of individual or group rights. Notwithstanding these rhetorical abuses, the concept of human rights has proved robust as a doctrine of equality owing to its openness to a pluralism of justifications grounding the basic “goods” agreed as necessary for human development. (shrink)