Ideals and Idols: On the Nature and Appropriateness of Agential Admiration

When we admire a person, we don’t just have a wow-response towards them, as we might towards a painting or a sunset. Rather, we construe them as realizing an ideal of the person in their lives to a conspicuous degree. To merit admiration, it is not enough simply to do something valuable or to possess desirable character traits. Rather, one’s achievements must manifest commitments and character traits that define a worthwhile ideal. Agential admiration, I argue, is a person-focused attitude like shame, contempt, and hubristic pride, not an act-focused one like gratitude or guilt, not to mention mere evaluation as excellent. Given its holistic focus, its motivational effects permeate our interactions with its target, who is construed as an exemplar. Consequently, even if someone is admirable in some way, admiring them may be all-things-considered inappropriate, if they fall short of other ideals that we ought to care about

Connectionist simulation of attitude learning: Asymmetries in the acquisition of positive and negative evaluations

Connectionist computer simulation was employed to explore the notion that, if attitudes guide approach and avoidance behaviors, false negative beliefs are likely to remain uncorrected for longer than false positive beliefs. In Study 1, the authors trained a three-layer neural network to discriminate "good" and "bad" inputs distributed across a two-dimensional space. "Full feedback" training, whereby connection weights were modified to reduce error after every trial, resulted in perfect discrimination. "Contingent feedback," whereby connection weights were only updated following outputs representing approach behavior, led to several false negative errors (good inputs misclassified as bad). In Study 2, the network was redesigned to distinguish a system for learning evaluations from a mechanism for selecting actions. Biasing action selection toward approach eliminated the asymmetry between learning of good and bad inputs under contingent feedback. Implications for various attitudinal phenomena and biases in social cognition are discussed

Don't Fear the Reaper: An Epicurean Answer to Puzzles about Death and Injustice

I begin by sketching the Epicurean position on death - that it cannot be bad for the one who dies because she no longer exists - which has struck many people as specious. However, alternative views must specify who is wronged by death (the dead person?), what is the harm (suffering?), and when does the harm take place (before death, when you’re not dead yet, or after death, when you’re not around any more?). In the second section I outline the most sophisticated anti-Epicurean view, the deprivation account, according to which someone who dies is harmed to the extent that the death has deprived her of goods she would otherwise have had. In the third section I argue that deprivation accounts that use the philosophical tool of possible worlds have the counterintuitive implication that we are harmed in the actual world because counterfactual versions of us lead fantastic lives in other possible worlds. In the final section I outline a neo-Epicurean position that explains how one can be wronged by being killed without being harmed by death and how it is possible to defend intuitions about injustice without problematic appeal to possible worlds

The Role of the Unconscious in the Perception of Risks

Dr. Fritzsche argues that our world is too rational and that the psychology of the unconscious, as developed by Jung, can be key to understanding responses to hazards and to resolving conflicts that arise in the political management of risks

Traversing Racial Distance in Hip-hop Culture: The Ethics and Politics of Listening

Hip-hop is often studied as a ‘political’ culture. Listeners, however, often contest the attachment of a political nature to hip-hop. After the ‘dilution’ of “real” hip-hop by record labels seeking to package the sound for mainstream consumption, is it fair to say that hip-hop retains political relevance? To address this question I make two moves. In the first, I approach hip-hop from a perspective that moves beyond lyrics, seeking to understand what the music ‘does’ rather than what it represents. In the second, I take this approach to the study of race in hip-hop culture, examining how phenotypical variation affects the affordances and subject-positions available to a given body in hip-hop culture. In approaching hip-hop through the materiality of racial difference, I find that the “political” in hip-hop emerges in moments of creative and ethical experimentation in the face of alterity

Aristotle on Constitutive, Developmental, and Resultant Moral Luck

This chapter offers a definition of luck from Aristotle's Physics, considers how this definition of luck from the Physics relates to Aristotle's treatment of luck in his works on ethics and the good life, as well as how it compares with the modern understanding of moral luck

Beyond ‘ignorance’: using the cultural stereotypes of Americans studying in the UK as a resource for learning and teaching about British culture

A course introducing British culture is a standard component of many study abroad programmes running in this country that are aimed at international students who will be spending a limited amount of time in the United Kingdom. However, it is not often acknowledged that such students possess a range of strong pre-conceptions about British culture and society prior to their arrival. Conventional teaching strategies assume student ignorance of the subject. However, an alternative approach which makes us of pre-arrival stereotypes can be more productive in terms of engaging students in active processes of comparative analysis of their new and existing knowledge. A case study of American student stereotypes of the British monarchy is presented and it is suggested that these can be used as the basis for refining student understanding of cultural politics in the United Kingdom. International students, therefore, should not be treated as being culturally ignorant of Britain in the sense of having no knowledge or opinions at all. Rather, it should be understood that they possess a culturally mediated state of subjectivity which I refer to as ‘ignorance’ and that this can become a valuable resource for teaching and learning

How should we conduct ourselves? Critical realism and Aristotelian teleology : a framework for the development of virtues in pedagogy and curriculum

This is an Accepted Manuscript of an article published by Taylor & Francis Group in Journal of Critical Realism on 19 June 2018, available online: https://doi.org/10.1080/14767430.2018.1484653. Under embargo until 19 December 2019.Faced with the marketization of Higher Education in England, pedagogy is under pressure in ways that often undermine lecturers’ deeply held values. For instance, this pressure results in the reduction of significant aspects of teaching to narrow metrics and requires universities to operate within intrusive structures that subordinate their pedagogical aims to profit-orientated objectives. In this paper, I analyse the way that people can preserve their agency in this pedagogical context. I guide my analysis with a framework that combines critical realism with Aristotelian virtue ethics and MacIntyre’s ideas of qualities within human practices. I suggest the kinds of qualities that might assist faculty to preserve and advance rich pedagogical projects in the current circumstances. Finally, I use a critical realist morphogenetic approach to argue that people may be able to resist losing their way when faced with ubiquitous performativity regimes.Peer reviewedFinal Accepted Versio