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In this post  Kengo Miyazono  (Hiroshima) and  Ryan McKay  (Royal Holloway) summarise their new paper “ Explaining delusional beliefs: a hybrid model ”, in which they present and defend a hybrid theory of the development of delusions that incorporates the central ideas of two influential (yet sometimes bitterly opposing) theoretical approaches to delusions—the two-factor theory and the prediction error theory.  There are at least two influential candidates for a global theory of delusions (i.e., a theory that explains many kinds of delusions, rather than particular kinds of delusions such as persecutory delusions) in the recent literature: the two-factor theory (Coltheart, 2007 ; Coltheart, Menzies, & Sutton, 2010 ; Coltheart, Langdon, & McKay, 2011 ), according to which delusions are explained by two distinct neurocognitive factors with different explanatory roles, and the prediction error theory (Corlett et al., 2010 ; Corlett, Honey, & Fletcher, 2016 ; Fletcher & Fri

This post is by Phil Gerrans and Jeanette Kennett . It is a reply to the post we published on Tuesday on Metaethics and Mental Time Travel . In Metaethics and Mental Time Travel , Fileva and Tresan (F&T) fairly and accurately reconstructed (improved?) and intricately dissected our paper. We cannot follow every twist and turn in a short blog post so concentrate on the key issue. They partially agree with us that semantic knowledge detached from diachronic self-awareness is insufficient for moral agency but disagree (i) whether that awareness needs to be "richly experiential" and (ii) the nature of diachronic deficits in the cases we discuss (see their discussion of these cases which is deeper than ours). As they say, Representations with past- or future-oriented, autobiographical content, crucially, awareness of one’s past actions or future options as consistent or inconsistent with one’s principles do seem necessary : but MTT involves experiential representations of thos

We are Iskra Fileva and Jonathan Tresan . Both of us teach philosophy, at the University of Colorado, Boulder and at the University of Rochester, respectively. We recently wrote a paper in response to " Neurosentimentalism and Moral Agency ," by Philip Gerrans and Jeanette Kennett published in Mind in 2010. We summarize our paper " Metaethics and Mental Time Travel " here. When we make moral judgments, we often experientially project ourselves into the past or the possible futures, a capacity dubbed “mental time travel” (MTT). For instance, in judging whether her mom was wrong to keep her away from her dad after the parents divorced, Sally may try to recall what it was like to be her father’s daughter. Was it a good experience or a bad one? Was the mother rightly protective or just trying to spite the dad? Sally’s evaluation will likely be informed not just by propositional memories (e.g., “My father was born in June”) but by richly detailed and vivid first-person

In this post I reflect on what the Disney film Frozen can tell us about youth mental health. (This is a slightly expanded version of a post that appeared on the University of Birmingham website on 16th December 2019.) When it was released in 2013, Frozen was praised for having a leading female character who was different: a guest at Elsa’s coronation calls her a monster when she loses control; Elsa isolates herself from the people she loves for fear of harming them; and she is distressed because she does not fully comprehend what is happening to her. Elsa does not ‘fit in’, and often makes those around her feel uncomfortable. When Elsa celebrates her liberation from her stuffy conventional life with the song “Let it go”, some critics talked about Disney’s ‘gay agenda’ and Elsa was welcomed in some circles as a queer icon. Some were hoping that she would get a girlfriend in Frozen II . But there is another form of diversity that Elsa embodies just as convincingly, that of a young per

Today's post is by Natalie Ashton (University of Stirling). She is reporting on a workshop held at the University of Warwick on 19th of September as part of the AHRC-project Norms for the New Public Sphere . It was the first of a series of workshops planned to take place over the next two years. These workshops are designed to bring together academic philosophers with media scholars, professionals, and activists in order to investigate the opportunities and challenges that new social media pose for the public sphere. This first workshop focused on the epistemic norms that can foster a public sphere in which democracy can flourish. Alessandra Tanesini kicked the event off with a talk titled “Bellicose Debates: Arrogant and Liberatory Anger On and Off-line”. Her main claims were that anger can be divided into different kinds: status anger, which is typically arrogant , and liberatory anger, which she says can offer distinctive motivational, epistemic and communicative benefits in t

For today's post I interviewed Fabienne Peter , Professor of Philosophy at the University of Warwick, specializing in political philosophy, moral philosophy, and social epistemology. She talks about her research interests, a new exciting project she is participating in, and the role of philosophers in public life. LB: How did you become interested in the norms that govern political debate? FP: I’ve been doing research on the question of what makes political decisions legitimate for some time now. This research has led me to see that an inclusive and fair political debate is an important condition for legitimate political decision-making. Inclusive and fair political debate of political issues matters in a number of ways. It helps to gather relevant considerations that bear on the decision-making, for example in relation to the implications of possible political decisions for different people. It also helps to weigh the importance of those considerations. Political debate matters in