I learned a lot from _The Computational Brain_ as a student, but avoided her philosophy. The new book though sounds worth trying.

"a new approach to the epistemological and methodological doctrines of the leading experimental philosophers of seventeenth-century England, an approach that considers their often overlooked moral, psychological, and theological elements. Corneanu focuses on the views about the pursuit of knowledge in the writings of Robert Boyle and John Locke, as well as in those of several of their influences, including Francis Bacon and the early Royal Society virtuosi. She argues that their experimental programs of inquiry fulfill the role of regimens for curing, ordering, and educating the mind toward an ethical purpose, an idea she tracks back to the ancient tradition of cultura animi. "

I excerpt: "(39) being disjoint from the object, (40) being not conducive to liberation, (41) birth, (42) enduring, (43) impermanence, (44) possession, (45) old age, (46) utter torment, (47) dissatisfaction, (48) deliberation, (49) pleasure, (50) clarity, (51) grasping the discordant, (52) affection, (53) discordance, (54) grasping the concordant, (55) fearlessness, (56) reverence, (57) veneration, (58) devotion, (59) lack of devotion, (60) obedience, (61) respect, (62) lack of respect, (63) suppleness, (64) ebullience, (65) speech, (66) agitation, (67) attainment, (68) lack of faith, (69) lack of suppleness, (70) purification, (71) steadfastness, (72) gentleness, (73) repentance, (74) anguish, (75) confusion, (76) arrogance, (77) grasping the unfavorable, (78) doubt, (79) pure discipline, (80) inner serenity, (81) fear", etc.  Sadly, "remembering that one has just broken a water pitcher" is not on the list.

"Waller argues that, despite the creative defenses of it by contemporary thinkers, moral responsibility cannot survive in our naturalistic-scientific system. ... argues that moral responsibility in all its forms--including criminal justice, distributive justice, and all claims of just deserts--is fundamentally unfair and harmful and that its abolition will be liberating and beneficial. What we really want--natural human free will, moral judgments, meaningful human relationships, creative abilities--would survive and flourish without moral responsibility... examines the origins of the basic belief in moral responsibility, proposes a naturalistic understanding of free will, offers a detailed argument against moral responsibility and critiques arguments in favor of it, gives a general account of what a world without moral responsibility would look like, and examines the social and psychological aspects of abolishing moral responsibility."

The two counter-moves Blackburn makes here (facts don't give us reasons to do anything without desires; and the "so what?" response to "because the Inherent Moral Order says so") are ones I like.  But they are also ancient, and it is hard for me to imagine that Parfit doesn't at least _try_ to counter them.

"proposing a "vision" view of love, according to which loving is a way of seeing that involves bestowing charitable attention on a loved one"

"The revolution heralded by Eagleman's barrage of rhetorical questions and attacks on strawmen is a damp squib. If the neurosciences are going to make a genuine contribution to issues like this, the onus must be on us to engage with existing thought on complicated matters like criminal justice and provide detailed evidence of how neuroscience can inform these existing systems, rather than pretending that new findings in the lab can sweep away thousands of years of cultural and philosophical endeavour."

" how explanations of social and moral development inform our understandings of morality and culture. A common theme in the latter part of the twentieth century has been to lament the moral state of American society and the decline of morality among youth. A sharp turn toward an extreme form of individualism and a lack of concern for community involvement and civic participation are often blamed for the moral crisis. Turiel challenges these views, drawing on a large body of research from developmental psychology, anthropology, sociology as well as social events, political movements, and journalistic accounts of social and political struggles. Turiel shows that generation after generation has lamented the decline of society and blamed young people. Using historical accounts, he persuasively argues that such characterizations of moral decline entail stereotyping, nostalgia for times past, and a failure to recognize the moral viewpoint of those who challenge traditions."

Would "Shorter Johnston: Oh, may I join the Choir Invisible?" be fair, then? Later: after reading the sample chapter, I think it would be. Despite the commitment to "naturalism", does not seem to address the evolutionary issues (did good archaic Homo sapiens survive death? good Homo erectus? good australopithecines?) or the transience of the human species.

On Crawford's _Shop Class as Soulcraft_.

T. rex critiques the normative desirability of Pareto optimality as a criterion for social choice and resource allocation.

It is very sad to see one of the great scientists of our age saying, in effect, "I want to believe" and "la-la-la-la, I can't hear you!"

Wow, I actually read something recent by Pinker (in The New Republic, no less!) and agree with it. Wonders never cease.

"The idea that someone might ... oppose embryonic stem cell research on ethical grounds but, based on the available evidence, reject the [idea] that research adult stem cells will provide the same benefits, simply does not enter his mental frame of refere

I knew Fulbright was against the Vietnam War, but - this was a _United States Senator_ saying these things, in _1966_. Could we produce anyone like this today? (Minus the Dixiecrat crap, thx.)

I normally like Blackburn's writing, which saves him from an "utter stupidity" tag, but --- _wow_ is this disappointing.

Fascinating results (need to re-read carefully), but, Jesus: "In a randomized controlled trial, we compared abandoned children reared in institutions to abandoned children placed in institutions but then moved to foster care."

A dissent from the Kim Stanley Robinson interview of a while back

Good review, many odd typos (OCR'd?)

John Emerson harshes on silly thought experiments from philosophical ethics (see: ticking bomb scenario).