The discussion of whether people understand themselves and others by using theories of behaviour (theory theory) or by simulating mental states (simulation theory) lacks conclusive empirical evidence. Nichols et al. (1996) have proposed the Langer effect (Langer, 1975) as a critical test. From people's inability accurately to predict the difference in the subjective value of lottery tickets in choice and no‐choice conditions, they argued that people do not simulate behaviour in such situations. In a series of four experiments, we consistently (...) failed to replicate the original difference between choice and no‐choice under the conditions used by Nichols et al. We conclude that the replicability of the effect depends on an unknown combination of factors. As long as the target effect is not better understood and under better experimental control, it is difficult to use it as a yardstick against which the accuracy of simulation can be assessed. (shrink)

Articles, speeches, etc. on communism and Christianity.

Cet article présente une vue d'ensemble de l'histoire de la recherche sur la structure et le sujet de «De vera religione», ainsi que de nouvelles suggestions.

The approach of structuralism came to philosophy from social science. It was also in social science where, in 1950–1970s, in the form of the French structuralism, the approach gained its widest recognition. Since then, however, the approach fell out of favour in social science. Recently, structuralism is gaining currency in the philosophy of mathematics. After ascertaining that the two structuralisms indeed share a common core, the question stands whether general structuralism could not find its way back into social science. The (...) nature of the major objections raised against French structuralism – concerning its alleged ahistoricism, methodological holism and universalism – are reconsidered. While admittedly grounded as far as French structuralism is concerned, these objections do not affect general structuralism as such. The fate of French structuralism thus does not seem to preclude the return of general structuralism into social science, rather, it provides some hints where the difficulties may lie. (shrink)

The histories of skateboarding and philosophy are not entirely dissimilar. Skateboarding got its start in the middle of the 20th century and quickly garnered a reputation as an activity that both attracted and encouraged a sort of lawless rebellion. In a similar vein, not long after its inception, philosophy was most commonly known for its out-of-the-box questioning of authority. However, both skating and philosophy eventually crept into the mainstream of society and have since earned their place as permanent fixtures in (...) the culture. With all they have in common, it's only appropriate that the two should intersect in this book. -/- This collection of 19 essays (written by philosophers who are also skaters and skating enthusiasts) covers a wide variety of topics important to skating such as its culture, politics, history, art, and status as a sport. If you're a skater (or someone who simply appreciates skating), and you're interested in thinking a bit more carefully--a bit more deeply--about skateboarding, this book was put together to help you do just that. (shrink)

In this volume, Fr. Fuchs has brought together 12 exceptionally important essays which consider various aspects of the relationship between Christian morality ...

This article wants to answer three questions: first, why is not only sensibility but visibility important for modern democracy? Second, why is art or aesthetic experience important for both democracy and visibility? And third, how is it possible that aesthetic experience generates effects that conduce to democracy? Answering these questions aims at highlighting an inner connection between democracy, feelings and aesthetics. For a democratic community, on the one hand, cannot exclude feelings from political discourse, but, on the other hand, cannot (...) accept them in their immediate and absolute form. Feelings need ‘transformation’, and the best popular medium for this is aesthetic experience. (shrink)

The concept of autonomy is of crucial importance not only for philosophical but also for theological ethics. Referring to the contemporary debate on the universality or particularity of moral judgments the idea of universal moral principles is defended by reconstructing the fundamental similarities between J. Rawls's liberal theory of social justice and Aquinas's understanding of natural law. Despite this plea for a cognitivist approach in normative ethics and a strong concept of practical reason the communitarian movement has to be taken (...) seriously especially from a theological perspective. As both the concepts of happiness or human fulfillment and that of virtue need to be rehabilitated in post-Kantian ethics communitarianism could help us to overcome a too narrow and therefore partly blind understanding of moral theory. (shrink)