The COVID-19 pandemic provided the opportunity to determine whether age-related differences in utilitarian moral decision-making during sacrificial moral dilemmas extend to non-sacrificial dilemmas in real-world settings. As affect and emotional memory are associated with moral and prosocial behaviors, we also sought to understand how these were associated with moral behaviors during the 2020 spring phase of the COVID-19 pandemic in the United States. Older age, higher negative affect, and greater reports of reflecting on negative aspects of the pandemic were associated (...) with higher reported purchase of hard-to-find goods, while older age and higher negative affect alone were associated with higher reported purchase of hard-to-find medical supplies. Older age was associated with what appeared at first to be non-utilitarian moral behaviors with regard to the purchasing of these supplies; However, they also reported distributing these goods to family members rather than engaging in hoarding behaviors. These findings suggest that advancing age may be associated with engagement in utilitarian moral decision-making in real-world settings more than the sacrificial moral decision-making literature would suggest. (shrink)

After fifteen years as an award-winning educator, Ryan Stein knows this: when you make the school experience about fostering genuine human connection, students don't just succeed-they thrive. In this part-guidebook, part-memoir, Ryan shares the best ideas and stories from his groundbreaking educational philosophy with anyone seeking to make a positive difference in a student's life. "Lifeline 65" is as joyful as it is useful, packed full of wit, humor, and heart. Try even one strategy and you'll find your (...) students more engaged, confident, and eager to excel, from elementary school to college and beyond. All you have to do is begin. (shrink)

Using data from the International Civic and Citizenship Study, this quantitative study explores the potential for open classroom climates to foster political efficacy and civic knowledge among 8th grade students in 14 Western European countries. Findings show that an open classroom climate is associated with increased civic knowledge and political efficacy. In addition, civic knowledge and political efficacy are positively correlated with social movement citizenship. However, the relationships between both political efficacy and civic knowledge on social movement citizenship are strengthened (...) with presence of an open classroom climate. This study demonstrates the importance of an open classroom climate to develop students’ knowledge and efficacy related to active citizenship. (shrink)

This quantitative study of 3557 high school teachers from 44 states assesses the implications of the social studies teacher-coach. The study compares social studies teacher-coaches and non-coaches in terms of teacher demographics and school contexts, disciplines taught, and instructional preferences. Substantial differences between coaches and non-coaches were found across gender, community type, and teaching experiences. Teacher-coaches disproportionately taught general classes such as government, Economics, and Geography, while non-coaches are more likely to teach Advanced Placement courses. Finally, self-report data measuring teacher's (...) instructional preferences indicates that teacher-coaches were more likely to indicate implementation of lectures, textbooks, worksheets, and videos, while non-coaches were more likely to indicate preference for examining photographs, artifacts, or primary materials. (shrink)

McKay & Dennett (M&D) suggest that some positive illusions are adaptive. But there is a bidirectional link between memory and positive illusions: Biased autobiographical memories filter incoming information, and self-enhancing information is preferentially attended and used to update memory. Extending M&D's approach, I ask if certain false memories might be adaptive, defending a broad view of the psychosocial functions of remembering.

We argue that explanationist views in epistemology continue to face persistent challenges to both their necessity and their sufficiency. This is so despite arguments offered by Kevin McCain in a paper recently published in this journal which attempt to show otherwise. We highlight ways in which McCain’s attempted solutions to problems we had previously raised go awry, while also presenting a novel challenge for all contemporary explanationist views.

Dean Zimmerman has made significant contributions to metaphysics, philosophy of time, and philosophy of religion. In this paper, I set my focus on Zimmerman’s approach to God, time, and creation. Zimmerman has defended a model of God called open theism on which God is essentially temporal. In this paper, I will first articulate open theism. Then I will explore a series of puzzles related to God’s perfect rationality and creation. These can be stated as the following three questions. Why didn’t (...) God create sooner? Why did God create anything at all? Why did God create this universe in particular? (shrink)

Although he did not invent the term, Jürgen Habermas has popularised “constitutional patriotism” as a form of political unity that avoids excessive nationalism. This paper attempts to examine the link between emotivism and normativity that has otherwise been excluded from Habermas’s notion of constitutional patriotism. Beyond Habermas, political theory as a whole has not yet taken emotivism as a serious component of normativity. Rather than developing it in isolation, this paper attempts to reconcile emotivism with cognitive-normative practices found within rational (...) deliberation. Reconciling the two not only provides a better normative steering component for judging good from bad practices, but also depicts contemporary political practices more accurately. In sum, constitutional patriotism’s normativity must be sourced from a complex integration of emotion and cognition, or put another way, from the interplay between citizens’ moral sentiments and rational judgements. (shrink)

This essay provides an overview of what is known about atheists in North America. It begins with estimates of the total number of atheists in North America, including Central America, Caribbean nations, Mexico, Canada, and the US. Demographic characteristics of atheists in Canada, Mexico, and the US based on the World Values Survey are also examined. What life is like for atheists in the US, including the discrimination they experience and the issues they must address in developing an atheist identity (...) in a predominantly religious country, are also detailed. The essay concludes with suggestions for future research. (shrink)

In recent years, many studies have examined conservative Christian responses to shifting societal attitudes about sexuality. In this article we examine official discourse from the LDS Church found in General Conference talks and the official adult magazine of the Church, Ensign, to better understand how leaders of the religion have taught the members to abstain from the use of pornography. Using a grounded-theory approach, we noted a pattern to the lessons that included four elements: avoiding dangerous associations, taking personal responsibility, (...) maintaining inner purity, and seeking spiritual treatment. This study extends previous research by examining how Mormon leaders taught their followers to interpret and protect themselves from pornography. As such, our analysis demonstrates the elaboration of religious teachings that may facilitate the negative reactions to pornography researchers have observed in survey and outcome-based research on members of conservative religions. (shrink)

Features of gait are determined at multiple levels, from the selection of the gait itself (e.g. walk or run) through the specific parameters utilized (stride length, frequency, etc.) to the pattern of muscular excitation. The ultimate choices are neurally determined, but what is involved with that decision process? Human locomotion appears stereotyped not so much because the pattern is predetermined, but because these movement patterns are good solutions for providing movement utilizing the machinery available to the individual (the legs and (...) their requisite components). Under different circumstances the appropriate solution may differ broadly (different gait) or subtly (different parameters). Interpretation of the neural decision making process would benefit from understanding the influences that determine the selection of the appropriate solution in any set of circumstances, including that of normal conditions. In this review we survey an array of studies that point to energetic cost as a key input to the gait coordination system, and not just an outcome of the gait pattern implemented. We then use that information to rigorously define the construct proposed by Sparrow and Newell (1998) where the effects of environment, organism and task act as constraints determining the solution set available, and the coordination pattern is then implemented under a pressure for energetic economy. Environment is defined in terms of affordances based on the ecological psychology definition of the concept and organism is defined as classic morphology and physiology based capabilities. We rely on a novel conceptualization of task that recognizes that the task goal needs to be separated from the mechanisms that achieve the goal if the motivation behind the selection of the mechanism strategy is to be exposed and understood. This reformulation of the Sparrow and Newell construct is then linked to the proposed pressure for economy by considering it as an optimization problem, where the most readily selected gait strategy will be that which achieves the task goal at (or near) the energetic minimum. (shrink)

Most human beliefs are acquired through communication, and so are most misbeliefs. Just like the misbeliefs discussed by McKay & Dennett (M&D), culturally transmitted misbeliefs tend to result from limitations rather than malfunctions of the mechanisms that produce them, and few if any can be argued to be adaptations. However, the mechanisms involved, the contents, and the hypothetical adaptive value tend to be specific to the cultural case.

I take up the challenge of whyfalsebeliefs are better than “cautious actionpolicies” (target article, sect. 9) in navigating adaptive problems with asymmetric errors. I then suggest that there areinteractionsbetween supernatural beliefs, self-deception, and positive illusions, rendering elements of all such misbeliefs adaptive. Finally, I argue that supernatural beliefs cannot be rejected as adaptive simply because recent experiments are inconclusive. The great costs of religion betray its even greater adaptive benefits – we just have not yet nailed down exactly what they (...) are. (shrink)

In his 2012 book Jussim argues that the self-fulfilling prophecy and expectancy effects of descriptive stereotypes are not potent shapers of social reality. However, his conclusion that descriptive stereotypesper sedo not shape social reality is premature and overly reductionist. We review evidence that suggests descriptive stereotypes do have a substantial influence on social reality, by virtue of their influence on collective action.

Previous research has found that people make religious attributions under certain conditions. In this study, we used causally ambiguous vignettes to confirm some previous findings regarding religious attributions and extend these findings by testing: whether implicit priming increased the odds of making causal attributions, and whether atheists also exhibit an attribution bias. Like previous studies, we found that people who were less religious were substantially less likely to make religious causal attributions. Unlike previous studies, we found that atheists were more (...) likely to attribute events to probability and/or luck. We also found, like previous studies, that religious people were more likely to make causal attributions when presented with vignettes involving health-related or life-and-death situations but not with quotidian events, like losing one's keys. Finally, we found no effect for implicit religious priming. (shrink)

A large amount of research in cognitive psychology is focused on memory distortions, understood as deviations from various (largely implicit) standards. Many alleged distortions actually suggest a highly functional system that balances the cost of acquiring new information with the benefit of relevant, contextually appropriate decision-making. In this sense many memories may be examples of functionally adaptive misbelief.

This book explores emerging conflicts about religious liberty and discrimination. In point-counterpoint format, it brings together longtime LGBT rights advocate John Corvino and rising conservative thinkers Ryan T. Anderson and Sherif Girgis to debate Religious Freedom Restoration Acts, anti-discrimination law, and age-old questions about identity, morality, and society.

The radical evolutionary step that divides human decision-making from that of nonhumans is the ability to excite the reward process for its own sake, in imagination. Combined with hyperbolic over-valuation of the present, this ability is a potential threat to both the individual's long term survival and the natural selection of high intelligence. Human belief is intrinsically or under-founded, which may or may not be adaptive.

Inducing religious thoughts increases prosocial behavior among strangers in anonymous contexts. These effects can be explained both by behavioral priming processes as well as by reputational mechanisms. We examine whether belief in moralizing supernatural agents supplies a case for what McKay & Dennett (M&D) call evolved misbelief, concluding that they might be more persuasively seen as an example of culturally evolved misbelief.

Multimodal integration is the formation of a coherent percept from different sensory inputs such as vision, audition, and somatosensation. Most research on multimodal integration in speech perception has focused on audio-visual integration. In recent years, audio-tactile integration has also been investigated, and it has been established that puffs of air applied to the skin and timed with listening tasks shift the perception of voicing by naive listeners. The current study has replicated and extended these findings by testing the effect of (...) air puffs on gradations of voice onset time along a continuum rather than the voiced and voiceless endpoints of the original work. Three continua were tested: bilabial (“pa/ba”), velar (“ka/ga”), and a vowel continuum (“head/hid”) used as a control. The presence of air puffs was found to significantly increase the likelihood of choosing voiceless responses for the two VOT continua but had no effect on choices for the vowel continuum. Analysis of response times revealed that the presence of air puffs lengthened responses for intermediate (ambiguous) stimuli and shortened them for endpoint (non-ambiguous) stimuli. The slowest response times were observed for the intermediate steps for all three continua, but for the bilabial continuum this effect interacted with the presence of air puffs: responses were slower in the presence of air puffs, and faster in their absence. This suggests that during integration auditory and aero-tactile inputs are weighted differently by the perceptual system, with the latter exerting greater influence in those cases where the auditory cues for voicing are ambiguous. (shrink)

Boyer & Petersen argue that folk-economic beliefs are widespread – shaped by evolved cognitive systems – and they offer exemplar beliefs to illustrate their thesis. In this commentary, we highlight evidence of substantial variation in one of these exemplars: beliefs about immigration. Contra claims by B&P, we argue that the balance of this evidence suggests the “folk” may actually holdpositivebeliefs about the economic impact of immigration.

René Girard, Theology, and Pop Culture provides a fresh and engaging introduction to and the application of René Girard's mimetic theory. From movies to social media, television to graphic novels, the contributors explore popular culture's theological depths and challenge readers to consider what culture reveals about them.

Proposes and defends a novel account of the mechanics of divine foreknowledge and providence, arguing that this account is consistent with libertarian freedom.

McKay & Dennett's (M&D's) description of beliefs, and misbeliefs in particular, is a commendable contribution to the literature; but we argue that referring to beliefs as adaptive or maladaptive can cause conceptual confusion. “Adaptive” is inconsistently defined in the article, which adds to confusion and renders it difficult to evaluate the claims, particularly the possibility of “adaptive misbelief.”.

Abstract I argue that the two primary motivations in the literature for positing seemings as sui generis mental states are insufficient to motivate this view. Because of this, epistemological views which attempt to put seemings to work don’t go far enough. It would be better to do the same work by appealing to what makes seeming talk true rather than simply appealing to seeming talk. Content Type Journal Article Pages 1-12 DOI 10.1007/s11406-012-9363-8 Authors T. Ryan Byerly, Department of Philosophy, (...) Baylor University, Waco, TX, USA Journal Philosophia Online ISSN 1574-9274 Print ISSN 0048-3893. (shrink)

Many theist as well as many atheist philosophers have maintained that if God exists, then every instance of undeserved, unwanted suffering ultimately benefits the sufferer. Recently, several authors have argued that this implication of theism conflicts with ordinary morality. I show that these arguments all rest on a common mistake. Defenders of these arguments overlook the role of merely potential instances of suffering in determining our moral obligations toward suffering.

Moral character and ascetic practice have not been major themes in contemporary analytic religious epistemology, but they have been major themes in the religious epistemologies of several influential historical figures, including the medieval Islamic philosopher al-Ghazalı. This article will be concerned with the place of moral character and ascetic practice in both al-Ghazalı’s religious epistemology and in contemporary analytic religious epistemology. By reading al-Ghazalı alongside contemporary work, I aim to highlight some fruitful ideas about how moral character and ascetic practice (...) could play important roles in religious epistemology. I argue that the exploration of these ideas may be enriched via engagement with recent developments in mainstream epistemology and virtue theory, pointing toward future avenues for such work. (shrink)

This paper strengthens an argument from Alvin Plantinga against versions of the doctrine of divine simplicity which identify God with each of his properties. Plantinga shows that if properties are causally inefficacious abstracta, then God cannot be one of them—since God is surely causally efficacious. Here I argue thatGod cannot be even a causally efficacious property. The argument is an important complement to Plantinga’s work, since in the years following the publication of his essay many metaphysicians began to think of (...) properties as causally efficacious entities for reasons quite independent of the doctrine of simplicity. (shrink)

Some of the most persuasive contemporary statements of the problem of evil rely on premises concerning God’s intentionally permitting certain things to occur and premises concerning the moral wrongness of intentionally permitting such things. In this paper, I want to pose a dilemma for the defender of such arguments from evil. Either intentionally permitting p implies intending p or it does not. If it does, then the theist may plausibly resist these arguments from evil by insisting that the key claims (...) in them concerning God’s intentionally permitting things are false. But, if intentionally permitting p does not imply intending p, then the theist may plausibly resist these arguments by contesting the premises in them which make claims concerning the moral wrongness of intentionally permitting certain things. Either way, the theist will have a response to these versions of the problem of evil. (shrink)

When deciding what to do, is it best to treat one's own interests as more important than the interests of others, others' interests as more important than one's own, or one's own and others' interests as equally important? This book develops an account of others-centeredness, a way of putting others first in the process of deciding what to do. Over the course of six chapters, Putting Others First investigates other-centeredness by drawing upon a wide range of academic disciplines including biblical (...) studies, feminist scholarship, philosophy, psychology, and theology. The author begins by explaining the nature of others-centeredness as a character trait in detail and connecting it with other contemporary projects in virtue theory. He argues that foundational texts of the New Testament can be plausibly read as advocating for others-centeredness. He then develops a provisional case for the value of others-centeredness from the perspective of each of the three major approaches to normative ethics: consequentialism, deontology, and virtue ethics. Next, the author confronts challenging questions about the value of others-centeredness, including whether others-centeredness requires an impossibly strong sort of altruism, whether it leads its possessors into self-destructive relationships, and whether it leads to offering help that hurts others. Finally, he examines the place of others-centeredness within a person's moral psychology by considering the relationship between it and other virtues and vices, and reviews relevant scientific findings that illuminate the value and causal role of others-centeredness. (shrink)

This paper continues a recent exchange in this journal concerning explanationist accounts of epistemic justification. In the first paper in this exchange, Byerly argues that explanationist views judge that certain beliefs about the future are unjustified when in fact they are justified. In the second paper, McCain defends a version of explanationism which he argues escapes Byerly’s criticism. Here we contribute to this exchange in two ways. In the first section, we argue that McCain’s defense of explanationism against Byerly’s objection (...) is unsuccessful. Then, in the second section, we develop an independent objection to explanationism from a different direction. If our arguments in each section are sound, then not only do explanationist accounts of epistemic justification judge beliefs that are justified to be unjustified, but they judge beliefs that are unjustified to be justified. Explanationism faces problems on both sides. (shrink)

René Girard, Theology, and Pop Culture provides a fresh and engaging introduction to and the application of René Girard’s mimetic theory. From movies to social media, television to graphic novels, the contributors explore popular culture’s theological depths and challenge readers to consider what culture reveals about them.

Evidentialist views in epistemology, like that of Earl Conee and Richard Feldman, define epistemic justification at least partially in terms of evidential support. According to these views, a person is justified in believing a proposition p just when her evidence supports p. The subject of this dissertation is the evidential support relation at the heart of these views—viz., the relation which obtains between a person’s evidence e and a proposition p just when e supports p in the sense required by (...) these views. I engage three initially tempting accounts of this relation in terms of meta-attitudes, explanatory relations, and probabilistic relations, finding all three accounts wanting. I then propose a fourth, causal account. My thesis is that evidentialists like Conee and Feldman should find this causal account of the evidential support relation more attractive than the other three kinds of account. (shrink)

Paradise Understood: New Philosophical Essays about Heaven systematically investigates heaven, or paradise, as conceived within theistic religious traditions such as Rabbinic Judaism, Christianity, and Islam. It considers a variety of topics concerning what life in paradise would, could, or will be like for human persons. The collection offers novel approaches to questions about heaven of perennial philosophical interest, and breaks new ground by expanding the range of questions about heaven that philosophers have considered. The contributors wrestle with questions about human (...) life in paradise that span the spectrum of the major subfields of philosophical enquiry. By employing both historical and contemporary philosophical resources, the volume makes a pioneering contribution toward answering pressing questions about human life in paradise. It will serve as a platform for future research, reinvigorating philosophical investigation into these neglected topics within philosophy of religion. (shrink)