An examen of Mr. T. Hobbes his Dialogus Physicus de Natura Aeris. As far as it concerns Mr. R. Boyle's book of New Experiments touching the spring of the air... by the author of those experiments

Manuscrito en portada: Ex dono Dni... (ilegible)Copia digital. Madrid : Ministerio de Cultura. Subdirección General de Coordinación Bibliotecaria, 200

Most people keep their word rather than their money

Promises are crucial for human cooperation because they allow people to enter into voluntary commitments about future behavior. Here we present a novel, fully incentivized paradigm to measure voluntary and costly promise-keeping in the absence of external sanctions. We found across three studies (N = 4,453) that the majority of participants (61%–98%) kept their promises to pay back a specified amount of a monetary endowment, and most justified their decisions by referring to obligations and norms. Varying promise elicitation methods (Study 1a) and manipulating stake sizes (Study 2a) had negligible effects. Simultaneously, when others estimated promise-keeping rates (using two different estimation methods), they systematically underestimated promise-keeping by up to 40% (Studies 1b and 2b). Additional robustness checks to reduce potential reputational concerns and possible demand effects revealed that the majority of people still kept their word (Study 3). Promises have a strong normative power and binding effect on behavior. Nevertheless, people appear to pessimistically underestimate the power of others’ promises. This behavior–estimation gap may prevent efficient coordination and cooperation

Individual differences in gelotophobia predict responses to joy and contempt

In a paradigm facilitating smile misattribution, facial responses and ratings to contempt and joy were investigated in individuals with or without gelotophobia (fear of being laughed at). Participants from two independent samples (N1 = 83, N2 = 50) rated the intensity of eight emotions in 16 photos depicting joy, contempt, and different smiles. Facial responses were coded by the Facial Action Coding System in the second study. Compared with non-fearful individuals, gelotophobes rated joy smiles as less joyful and more contemptuous. Moreover, gelotophobes showed less facial joy and more contempt markers. The contempt ratings were comparable between the two groups. Looking at the photos of smiles lifted the positive mood of non-gelotophobes, whereas gelotophobes did not experience an increase. We hypothesize that the interpretation bias of “joyful faces hiding evil minds” (i.e., being also contemptuous) and exhibiting less joy facially may complicate social interactions for gelotophobes and serve as a maintaining factor of gelotophobia.The research leading to these results has received funding from a research grant from the Swiss National Science Foundation (SNSF; 100014_126967-1

Viable tax constitutions

Taxation is only sustainable if the general public complies with it. This observation is uncontroversial with tax practitioners but has been ignored by the public finance tradition, which has interpreted tax constitutions as binding contracts by which the power to tax is irretrievably conferred by individuals to government, which can then levy any tax it chooses. However, in the absence of an outside party enforcing contracts between members of a group, no arrangement within groups can be considered to be a binding contract, and therefore the power of tax must be sanctioned by individuals on an ongoing basis. In this paper we offer, for the first time, a theoretical analysis of this fundamental compliance problem associated with taxation, obtaining predictions that in some cases point to a re-interptretation of the theoretical constructions of the public finance tradition while in others call them into question

The poverty of contractarian moral education

In A Theory of Moral Education, Michael Hand claims that a directive moral education that seeks to persuade children that a particular conception of contractarian morality is justified can be undertaken without falling foul of the requirement not to indoctrinate. In this article, we set out a series of challenges to Hand’s argument. First, we argue that Hand’s focus on ‘reasonable disagreement’ regarding the status of a moral conception is a red-herring in this conception. Second, we argue that the endorsement of moral contractarianism and the prohibition on indoctrination pull in different directions: if contractarianism is sound, then teachers or governments should be less worried about indoctrination than Hand suggests. Third, we argue that moral contractarianism is mistaken; teachers should look elsewhere for guidance on the moral norms and principles towards which they should direct their pupils

Stoics against stoics in Cudworth's "A Treatise of Freewill"

In his 'A Treatise of Freewill', Ralph Cudworth argues against Stoic determinism by drawing on what he takes to be other concepts found in Stoicism, notably the claim that some things are ‘up to us’ and that these things are the product of our choice. These concepts are central to the late Stoic Epictetus and it appears at first glance as if Cudworth is opposing late Stoic voluntarism against early Stoic determinism. This paper argues that in fact, despite his claim to be drawing on Stoic doctrine, Cudworth uses these terms with a meaning first articulated only later, by the Peripatetic commentator Alexander of Aphrodisias

Trafficking

In cities the world over we are able to determine stability in daily existence, to identify with our social spaces, because modes of transport have become essential components of subjective autonomy. But would it not be just as accurate to say that in transit modern life puts the self in abeyance? I argue that the ways we allow ourselves to be moved around in ‘traffic space’ creates a passivity that renders almost invisible the complex mechanics of movement, which we only become alert to at the moment of breakdown, precisely when they become a threat to autonomy. Our trafficking, I conclude, has an almost narcotic effect, rendering us immobile against the continual movements that constitute urban life, one that also magnifies out of all proportion the accidents or aberrations that sometimes disturb our traffic space, making it seem as if we may easily descend into an uncontrollable chaos