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This book contains chapters on various features of Kant's moral psychology and moral theory, with particular emphasis on a conception of rational agency autonomy. The opening chapters explore different elements of Kant's views about motivation, including an account of respect for morality as the distinctive moral motive and a view of the principle of happiness as a representation of the shared structure of non-moral choice. These chapters stress the unity of Kant's moral psychology by arguing that moral and non-moral considerations motivate in essentially the same way. Several of the chapters develop an original approach to Kant's conception of autonomy that emphasizes the political metaphors found throughout Kant's writings on ethics. They argue that autonomy is best interpreted not as a psychological capacity, but as a kind of sovereignty: in claiming that moral agents have autonomy, Kant regards them as a kind of sovereign legislator with the power to give moral law through their willing. The final chapters explore some of the implications of this conception of autonomy elsewhere in Kant's moral thought, arguing that his Formula of Universal Law uses this conception of autonomy to generate substantive moral principles and exploring the connection between Kantian self-legislation and duties to oneself.

This book draws from a foundation of positive psychology and recently emerging positive organizational behavior (POB). Its purpose is to introduce the untapped human resource capacity of psychological capital, or simply PsyCap. This PsyCap goes beyond traditionally recognized human and social capital and must meet the scientific criteria of theory, research, and valid measurement. To distinguish from other constructs in positive psychology and organizational behavior, to be included in PsyCap the resource capacity must also be “state-like” and thus open to development (as opposed to momentary states or fixed traits) and have performance impact. The positive psychological resource capacities that meet these PsyCap criteria — efficacy (confidence), hope, optimism, and resilience — are covered in separate chapters. These four resource capacities are conceptually and empirically distinct, but also have underlying common processes for striving to succeed and when in combination contribute to a higher-order, core construct of psychological capital. Besides these four, other potential positive constructs such as creativity, wisdom, well being, flow, humor, gratitude, forgiveness, emotional intelligence, spirituality, authenticity, and courage are covered in Chapters 6 and 7. The concluding Chapter 8 summarizes and presents the research demonstrating the performance impact of PsyCap, the PsyCap questionnaire (PCQ) for measurement and the PsyCap Intervention (PCI) for development. Utility analysis indicates that investing in the development of PsyCap can result in a very substantial return. In total, this book provides the theory, research, measure, and method of application for the new resource of Psychological Capital that can be developed and sustained for competitive advantage.

This book elucidates the complex cross-cultural genealogy of themes, ideas, and practices crucial to the creation of a new hybrid form of Buddhism that has emerged within the last 150 years. Buddhism modernism is not just Buddhism that happens to exist in the modern world but a distinct form of Buddhism constituted by cross-fertilization with western ideas and practices. Using primarily examples that have shaped western articulations of Buddhism, the book shows how modern representations of Buddhism have not only changed the way the tradition is understood, but have also generated new forms of demythologized, detraditionalized, and deinstitutionalized Buddhism. The book creates a lineage of Buddhist modernism that includes liberal borrowing from scientific vocabulary in reformulations of Buddhist concepts of causality, interdependence, and meditation. It also draws upon Romantic and Transcendentalist conceptions of cosmology, creativity, spontaneity, and the interior depths of the human being. Additionally, Buddhist modernism reconfigures Buddhism as a kind of psychology or interior science, drawing both upon analytic psychology and current trends in neurobiology. In its novel approaches to meditation and mindfulness, as well as political activism, it draws heavily from western individualism, distinctively modern modes of world-affirmation, liberal political sensibilities, and modernist literary sources. The book also examines this uniquely modern Buddhism as it moves into postmodern iterations and enters the currents of global communication, media, and commerce.

The usual division of philosophy into ‘medieval’ and ‘modern’ obscures the continuities in philosophy up until 1700. This book examines three areas where these continuities are particularly clear: knowledge, the mind, and language. It does so through three chapters, by different authors, each followed by a detailed response. The first chapter shows how Descartes attacked faculty psychology and thus separated himself from one strand of the medieval tradition, represented by Suárez. At the same time, Descartes was closely following another strand, found in Ockham. Thus, the discontinuity between medieval and modern may not be as sharp as first appears. The second chapter considers discussions of whether knowledge should be kept for the elite. In the Christian world medieval and seventeenth-century thinkers alike rarely advocated esotericism, but Jewish and Muslim scholars such as al-Ghazâlî, Averroes, and Maimonides strongly defended it. The main chapter of Part III argues that a version of such esotericism may be a defensible philosophical position today. The main chapter of Part II shows how Locke's philosophy of language fits into a long medieval tradition of thought based on Aristotle's On Interpretation. Locke introduced the requirement that a word be linked to an idea in the speaker's mind, but the chapter argues that this does not mean that Locke was proposing that we each have a private language.

Religiously motivated terrorism is a religious phenomenon; thus the psychology of religiously motivated terrorism is the psychology of religion. For many decades the author of this book has been working in the discipline of the psychology of religion as both a professor of religious studies and a practicing clinical psychologist. Here he applies that work to the topic of religious terrorism, addressing it from both perspectives. Both the clinician’s concern with the dynamics of individual personalities and the scholar’s knowledge of the diversity and complexity of the religious life enter into this book. This book analyzes the psychological dynamics involved in religiously motivated violence and discusses how understanding those dynamics can contribute to understanding both the psychology of religion and contemporary, religiously motivated terrorism. In the literature on this topic there is a paucity of discussion of both of these factors—the psychodynamics of religious terrorism and the religious aspect itself. This dual perspective on a topic of obvious interest and importance is unique to this book. Besides the psychology of religiously motivated terrorism, chapters include contemporary terrorism as seen from multiple perspectives, Islamic terrorism in the context of world religions, Aum Shrinkyo, American apocalyptic Christianity, what this perspective tells us about religion, and religious responses to terrorism.

These nine chapters, commissioned on the initiative of the Philosophy section of the British Academy, address fundamental questions about time in philosophy, physics, linguistics, and psychology. Are there facts about the future? Could we affect the past? Physics, general relativity and quantum theory give contradictory treatments of time. So in the search for a theory of quantum gravity, which should give way: general relativity or quantum theory? In linguistics and psychology, how does our language represent time, and how do our minds keep track of it?

The ten chapters in this book are concerned with theoretical and empirical analyses of trust and distrust in post-Communist Europe after the collapse of the Soviet bloc in 1989. The contributors come from different disciplines, ranging from history, economics, and political science to social psychology and sociology, and they show, above all, that the Soviet ‘bloc’ was in fact a rich spectrum of different countries with diverse histories, cultures, and traditions, and–not surprisingly–with different expectations for the future. Like other social concepts, trust never makes sense in isolation but only within the network of other concepts–in this case, social capital, faith, belief, solidarity, reciprocity, and security. ‘Trust’ is a highly polysemic term. Differences between meanings of trust in countries with democratic traditions and in post-totalitarian countries raise questions about the ways in which history, culture, and social psychology shape the nature and development of political phenomena. These questions include: antinomies such as trust versus risk, and trust versus fear; the co-existence of rural and urban systems; legitimacy of different political regimes; and the arbitrariness of decisions and the abuse of common sense in totalitarianism. The transition period in many post-Communist countries has now been completed and in others it is likely to be completed in the near future. Yet the chapters show that while political and economic changes can have rapid effects, cultural and psychological changes may linger and influence the quality of political trust and representations of democracy.

Theories of musical meaning and psychological research on music have tended to treat music as a special domain, removed from the practical realities of everyday life. This book takes a different approach, tackling musical meaning from the perspective of perception, and treating meaning in terms of listeners' experiences and responses, rather than in abstractly philosophical terms. Using an eclectic mix of musical examples, it discusses the relationship between music and everyday sounds, music and motion, music and subjectivity, and the experience of music as a virtual environment. It starts from the premise that there is a significant overlap between our auditory experience of music and the primarily practical function of auditory perception in the lives of human beings. Framed by the ideas of ecological theory, the book emphasizes the importance of understanding perception as the relationship between perceivers and their environments, as a reciprocal relationship between perception and action, and in terms of the ways in which sounds specify events. Sitting at the intersection of music psychology, analysis, and critical musicology, the book presents an appraisal of cognitive and ecological accounts of perception as well as detailed analytical discussions of musical examples.

This volume addresses the question of the speciation of modern Homo Sapiens. The subject raises profound questions about the nature of the species, our defining characteristic (it is suggested it is language), and the brain changes and their genetic basis that make us distinct. The British Academy and the Academy of Medical Sciences have brought together experts from palaeontology, archaeology, linguistics, psychology, genetics and evolutionary theory to present evidence and theories of our understanding of these issues. Palaeontological and genetic work suggests that the transition from a precursor hominid species to modern man took place between 100,000 and 150,000 years ago. Some chapters discuss what is most characteristic of the species, focussing on language and its possible basis in brain lateralization. This work is placed in the context of speciation theory, which has remained a subject of considerable debate since the evolutionary synthesis of Mendelian genetics and Darwinian theory. The timing of specific transitions in hominid evolution is discussed, as also is the question of the neural basis of language. Other chapters address the possible genetic nature of the transition, with reference to changes on the X and Y chromosomes that may account for sex differences in lateralization and verbal ability. These differences are discussed in terms of the theory of sexual selection, and with reference to the mechanisms of speciation.

This is a study of the key features of the moral psychology and metaethics of three important medieval Jewish philosophers, Saadia Gaon, Bahya ibn Pakuda, and Moses Maimonides. They are selected because of the depth and subtlety of their thought and because of their relevance to central, enduring issues in moral philosophy. The book examines their views of freedom of the will, the virtues, the rationality of moral requirements, and the relation between rational justification and revelation. Their appropriations of Neoplatonic and Aristotelian thought are explicated, showing how their theistic commitments make crucial differences to moral psychology and moral epistemology. All three thinkers developed rationalistic philosophies and sought to show how Judaism does not include doctrines in conflict with reason. Maimonides receives the fullest attention, given that he articulated the most systematic and influential accounts of the main issues. While explicating the main claims and arguments of these thinkers, the book also shows the respects in which their thought remains relevant to several important issues and debates in moral philosophy. These thinkers' views of ‘the reasons of the commandments’ (in Torah) include resources for a sophisticated moral epistemology of tradition. The points of contact and contrast between medieval Jewish moral thought and the practical wisdom approach to moral theory and also natural law approaches are examined in detail.

The cognitive and neural sciences have been on the brink of a paradigm shift for over a decade. This book is intended to help galvanize the forces of dynamical systems theory, cognitive and computational neuroscience, connectionism, and ecological psychology that are needed to complete this paradigm shift. The book lays bare the fact that comprehending a spoken sentence, understanding a visual scene, or just thinking about the day's events involves the serial coalescing of different neuronal activation patterns, i.e., a state-space trajectory that flirts with a series of point attractors. As a result, the brain cannot help but spend most of its time instantiating patterns of activity that are in between identifiable mental states rather than in them. The chapters are arranged to present a systematic overview of how perception, cognition, and action are partially overlapping segments of one continuous mental flow, rather than three distinct mental systems. The early chapters provide experiential demonstrations of the gray areas in mental activity that happen in between discretely labeled mental events, as well as geometric visualizations of attractors in state space that make the dynamical-systems framework seem less mathematically abstract. The middle chapters present scores of behavioral and neurophysiological studies that portray the continuous temporal dynamics inherent in categorization, language comprehension, visual perception, as well as attention, action, and reasoning. The final chapters conclude with discussions of what the mind itself must look like if its activity is continuous in time and its contents are distributed in state space.

Human beings are unique in their ability to think consciously about themselves. Because they have a capacity for self-awareness not shared by other animals, people can imagine themselves in the future, anticipate consequences, plan ahead, improve themselves, and perform many other behaviors that are uniquely characteristic of human beings. Yet, despite the obvious advantages of self-reflection, the capacity for self-thought comes at a high price as people's lives are adversely affected and their inner chatter interferes with their success, pollutes their relationships, and undermines their happiness. Indeed, self-relevant thought is responsible for most of the personal and social difficulties that human beings face as individuals and as a species. Among other things, the capacity for self-reflection distorts people's perceptions, leading them to make bad decisions based on faulty information. The self conjures up a great deal of personal suffering in the form of depression, anxiety, anger, envy, and other negative emotions by allowing people to ruminate about the past or imagine the future. Egocentrism and egotism blind people to their own shortcomings, promote self-serving biases, and undermine their relationships with others. The ability to self-reflect also underlies social conflict by leading people to separate themselves into ingroups and outgroups. Ironically, many sources of personal unhappiness — such as addictions, overeating, unsafe sex, infidelity, and domestic violence — are due to people's inability to exert self-control. For those inclined toward religion and spirituality, visionaries throughout history have proclaimed that the egoic self stymies the quest for spiritual fulfillment and leads to immoral behavior.

This book is concerned with Plato's examination of the nature and aims of human desire, and the role that it plays in our ethical lives. For Plato, analysing our desires is a way of reflecting on the kind of people that we are, and on our prospects for a worthwhile and happy life. This assumes that desires are the sorts of thing that are amenable to such reflection. This book considers why Plato held such a view, and in what direction he thought our desires could best be shaped. The kind of relationships which typically took place at symposia was an important way in which young men learnt how to value and desire the right kinds of things, and in the appropriate manner. They were, in short, a way in which virtue was transmitted to the young. The book argues that seen in this light, the Symposium belongs amongst those dialogues concerned with moral education. The Symposium offers a distinctive approach to central Platonic themes concerning education, virtue, epistemology, and moral psychology, one that is grounded in an account of the nature and goals of a loving relationship.

Kinship ties — the close relationships found within the family — have been a central focus of evolutionary biological analyses of social behavior ever since biologist William Hamilton extended the concept of Darwinian fitness to include an individual's actions benefiting not only his own offspring, but also collateral kin. Evolutionary biologists consider organisms not only reproductive strategists, but also nepotistic strategists. If a person's genes are just as likely to be reproduced in her sister as in her daughter, then we should expect the evolution of sororal investment in the same way as one expects maternal investment. This concept has revolutionized biologists' understanding of social interaction and developmental psychologists' understanding of the family. However, kinship ties have largely been ignored in other areas of psychology, particularly social psychology. This book illustrates the ways in which an evolutionary perspective can inform our study and understanding of family relationships. It is argued that family psychology is relationship specific: the relationship between mother and daughter is different from that between father and daughter or that between brother and sister or sister and sister. In other words, humans have evolved specialized mechanisms for processing information and motivating behavior that deal with the distinct demands of being a mate, father, mother, sibling, child, or grandparent. Such an evolutionary perspective on family dynamics provides a unique insight into human behavior.

This book describes and analyses the cognitive processes that take place in the perception, performance, and creation of music. It proposes that underlying the various musical skills is the ability to form abstract mental representations of music, which allow it to be apprehended in structural terms. In this respect, the analogy to language is paramount. The book reviews the experimental literature on music-language overlaps, performance, composition and improvization, listening, learning and development, and culture and biology. It assesses this literature and also examines areas where research is lacking, from the perspective of a cognitive psychologist who is also an active performing musician.

For years now, learning has been at the heart of research within cognitive psychology. How do we acquire new knowledge and new skills? Are the principles underlying skill acquisition unique to learning, or similar to those underlying other behaviours? Is the mental system essentially modular, or is the mental system a simple product of experience, a product that, inevitably, reflects the shape of the external world with all of its specialisms and similarities? This book takes the view that learning is a major influence on the nature of the processes and representations that fill our minds. Throughout, the book reviews and considers the areas of skill acquisition and lexical representation to illustrate the effects that practice can have on cognitive processes. It also draws parallels between theories in physical and biological domains to propose not only a new theory of mental function, but also demonstrate that the mind is essentially subject to the same natural laws as the physical world. In so doing, this book presents a new perspective on psychology — one that identifies universal principles underlying all behaviours and one which contrasts markedly from the current focus on highly specific behaviours.