Intent and mitigating circumstances play a central role in moral and legal assessments in large-scale industrialized societies. Al- though these features of moral assessment are widely assumed to be universal, to date, they have only been studied in a narrow range of societies. We show that there is substantial cross-cultural variation among eight traditional small-scale societies (ranging from hunter-gatherer to pastoralist to horticulturalist) and two Western societies (one urban, one rural) in the extent to which intent and mitigating circumstances influence (...) moral judgments. Although participants in all societies took such factors into account to some degree, they did so to very different extents, varying in both the types of considerations taken into account and the types of violations to which such considerations were applied. The particular patterns of assessment characteristic of large-scale industrialized societies may thus reflect relatively recently culturally evolved norms rather than inherent features of human moral judgment. (shrink)

Concerning the ubiquity of social media, this research tried to examine the impacts of using Telegram on Iranian EFL learners’ foreign language motivation, foreign language anxiety, and attitude toward learning. To achieve these purposes, 60 Iranian EFL learners at the intermediate level were selected and randomly divided into two groups: experimental and control. After that, both groups were pretested on motivation and anxiety variables. After pretesting, the participants in the experimental class received treatmentviausing the Telegram application, and the control students (...) were trained traditionally without using any social media. After an 18-session instruction, a post-test of motivation and a post-test of anxiety were given to both groups, and also an attitude questionnaire was distributed among the experimental group to inspect their attitudes toward the Telegram application in language learning. The results of using two one-way ANCOVA tests showed significant differences between the post-tests of the control and experimental groups in favor of the experimental group. The findings demonstrated that using the Telegram application increased the motivation of the experimental group and decreased their level of foreign language anxiety. Also, the results of one sample t-test showed that the participants of the experimental group held positive attitudes toward using the Telegram application in English language learning. The implications of this research can encourage both teachers and learners to use social media-based instruments in English teaching and learning. (shrink)

Recognising and responding appropriately to emotions is critical to adaptive psychological functioning. Psychopathic traits (e.g. callous, manipulative, impulsive, antisocial) are related to differences in recognition and response when emotion is conveyed through facial expressions and language. Use of emotional music stimuli represents a promising approach to improve our understanding of the specific emotion processing difficulties underlying psychopathic traits because it decouples recognition of emotion from cues directly conveyed by other people (e.g. facial signals). In Experiment 1, participants listened to clips (...) of emotional music and identified the emotional content (Sample 1, N = 196) or reported on their feelings elicited by the music (Sample 2, N = 197). Participants accurately recognised (t(195) = 32.78, p <.001, d = 4.69) and reported feelings consistent with (t(196) = 7.84, p <.001, d = 1.12) the emotion conveyed in the music. However, psychopathic traits were associated with reduced emotion recognition accuracy (F(1, 191) = 19.39, p <.001) and reduced likelihood of feeling the emotion (F(1, 193) = 35.45, p <.001), particularly for fearful music. In Experiment 2, we replicated findings for broad difficulties with emotion recognition (Sample 3, N = 179) and emotional resonance (Sample 4, N = 199) associated with psychopathic traits. Results offer new insight into emotion recognition and response difficulties that are associated with psychopathic traits. (shrink)

A unifying theory of general anesthetic-induced unconsciousness must explain the common mechanism through which various anesthetic agents produce unconsciousness. Functional-brain-imaging data obtained from 11 volunteers during general anesthesia showed specific suppression of regional thalamic and midbrain reticular formation activity across two different commonly used volatile agents. These findings are discussed in relation to findings from sleep neurophysiology and the implications of this work for consciousness research. It is hypothesized that the essential common neurophysiologic mechanism underlying anesthetic-induced unconsciousness is, as with (...) sleep-induced unconsciousness, a hyperpolarization block of thalamocortical neurons. A model of anesthetic-induced unconsciousness is introduced to explain how the plethora of effects anesthetics have on cellular functioning ultimately all converge on a single neuroanatomic/neurophysiologic system, thus providing for a unitary physiologic theory of narcosis related to consciousness. (shrink)

It is claimed by the future like ours anti-abortion argument that since killing adult humans is wrong because it deprives them of a future of value and the fetus has a future of value, killing fetuses is wrong in the same way that killing adult human beings is wrong. In The morality of abortion and the deprivation of futures (this journal, April 2000) I argued that the persuasive power of this argument rests upon an equivocation on the term “future of (...) value”. If the expression means “a potential future of value” then the moral claim is implausible because people do not in general have rights to what they need to fulfill their potential; if the expression means “self-represented future of value” then the argument fails because the fetus does not represent its future. Under no interpretation is the argument sound. In Deprivations, futures and the wrongness of killing (this journal, December 2001) Donald Marquis, author of the future like ours argument, responds at length to this objection. In the present essay the focus of the debate shifts to the proper interpretation of the right not to be killed. Donald Marquis argues that this liberty right entails the welfare right to the means necessary to sustain life; I argue that the right not to be killed does not entail unlimited welfare rights. On Marquis's view, the right not to be killed confers upon the fetus the right to whatever it takes to sustain life; on the view I defend, the right not to be killed does not confer upon the fetus or anyone else the right to another person's body. On Marquis's view, abortion is almost never permissible; on my view abortion is almost always permissible. (shrink)

Klagetraditionen: Form und Funktion der Klage in den Kulturen der Antike. Edited by Margaret Jaques. Orbis Biblicus et Orientalis, vol. 251. Fribourg, Switzerland: Academic Press, 2011. Pp. vii + 110, illus. SF35.

This chapter contains sections titled: Introduction Evil and Theodicy Divine Providence, Evil, and Human Choice Divine Omniscience and Human Freedom Conclusion: Maimonides' Legacy further reading.

Discusses the variety of objections to inequality, relations between these objections, and the implications of this pluralist view of equality for the question of cosmopolitanism about justice.

Two kinds of claims of responsibility arise in regard to health and medical care. Claims of one kind are obligation-limiting claims about individuals’ responsibility for coming to need health care. It may be argued, for example, that individuals have no claim to state-sponsored care for injuries they suffer as a result of risky activities such as mountain climbing, sky diving, or smoking. The claim is that because these individuals are responsible for what has happened to them, others are not obligated (...) to pay for their care. In a different context, it is claimed that because patients are, or should be, responsible for the kind of treatment they receive. They therefore need to be informed about the treatment options available to them so that they can decide which of these treatments, if any, they will undergo. The lecture provides an account of responsibility that explains claims of both of these kinds and explains how they are related. There follows a response to comments by Peter Chau, dealing in particular with “libertarian paternalism” and with the adequacy of my value of choice account of responsibility. (shrink)

In this chapter I trace the historical development of various skeptical responses to the problem of evil, including a position that has come to be known in contemporary circles as “skeptical theism.” Skeptical theists are theists who are skeptical about a human being's ability to make informed judgments about God's intentions based on events/actions in the natural order. I sketch the whole range of skeptical‐type responses to arguments from evil, concentrating upon two interrelated strands in the history of philosophy: medieval (...) discussions of Job that emphasize the limits of human understanding and apophatic theology that emphasizes the otherness of the deity. The first strand emphasizes the finitude of human intellect, while the second spells out the linguistic and epistemological implications of our finite inability to come to know an infinite being. (shrink)