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Emotional Cognition and Philosophy of the Mind
Tim Maudlin is a professor of philosophy at Rutgers University. He is the author of "Quantum Non-Locality and Relativity," "Truth and Paradox," and "The Metaphysics within Physics," as well as many articles on the foundations of physics, logic, and the philosophy of science. His main areas of study pertain to the ways that physics intersects with philosophy.
Question: Where do cognitive science and philosophy interact?
Tim Maudlin: The question, "By what principles do we reason?" has been in philosophy forever. One of the thoughts about logic is that logic is the theory of how we think, how we infer, how we get from some set of predeces to some conclusion. Now actual human behavior turns out not to be very good valid, logical thinking. I mean, there are lots of choices where there are sort of cognitive illusions, or you can show that people don’t think demonstrably in a way that makes a lot of sense. For example, Kottman and Tversky famously gave these examples. You’re going into a store to buy to items. One costs $100 the other costs $15 and you find out that across town, the $100 item is on sale for $95. Do you bother to go across town to buy it? And people say, “Naw, probably not.” You go into a store, you’re going to buy an item for $100 and another one for $15, you find out the $15 item is on sale across town for $10, do you bother to go across town to buy it? And they’re much more likely to say, yes. Even though in each case they’re paying the same amount of money for the same two items, but in your mind you think, “Oh, it’s a big sale!” on the $15 item. I mean, that’s a third off. And the sale on the $100 item, $5 off, that’s really, you know, that’s just change. You know, round it up it doesn’t matter. So the actual process of coming to a decision there is demonstrably irrational.
There’s an interesting question that anybody would have is, well what’s the mind doing? I mean, I gave a little sketch, a kind of obvious looking sketch of the way it’s thinking and you can sort of see it’s thinking isn’t really coherent, or doesn’t work well. So again, insofar as philosophers have been – anybody’s been interested in how the mind works, and philosophers have been interested in that forever, they would be interested in cognitive science because it’s just a more systematized way of asking those questions and subjecting them, hopefully to experimental tests to check the answers properly.
It’s changed philosophy of mind in a simple way that as cognitive science discovers things about the way the mind works that anybody doing philosophy of mind has to take account of that. If they’re trying to give an account of the human mind, you have to take account of what’s been discovered about the human mind. And if you’ve been thinking about the structure of the human mind, you might come up with questions that you’d like the cognitive scientist to look into. That maybe they hadn’t thought of. You might, as a philosopher again, thinking in a more general way about how the mind is organized, say “How could I tell – How could I decide between this account of the organization of the mind and that account?” Well, here’s a situation where, if it’s organized this way you’d expect people to behave this way and if it’s organized the other way you’d expect them to behave the other way. And then you have to go to your colleagues on the experimental side and ask them, would you please run an experiment and see which way it goes.
Now the particular details, well, there’s obviously a sense in which, for example, nowadays; there’s a lot of interest in emotion. There was a focus on, as it were, pure cold, calculative reasoning because you can give a cleaner looking, formal account of that, but as soon as you start looking at how people actually reason, you find that they’re systematically affected by their emotional state. And I would say that the demonstration of that forces philosophers of mind to think much more clearly about to what extent emotion and affect play a role in our cognitive economy, and probably it’s easier to ignore that question if there aren’t a lot of cognitive scientists running experiments and pointing out that, in fact, emotions play a bit role in how we think.
Recorded September 17, 2010
Interviewed by David Hirschman
Cognitive science forces philosophers to think much more clearly about to what extent emotion and affect play a role in our cognitive economy.
Sallie Krawcheck and Bob Kulhan will be talking money, jobs, and how the pandemic will disproportionally affect women's finances.
Vaccines find more success in development than any other kind of drug, but have been relatively neglected in recent decades.
Vaccines are more likely to get through clinical trials than any other type of drug — but have been given relatively little pharmaceutical industry support during the last two decades, according to a new study by MIT scholars.
Want help raising your kids? Spend more time at church, says new study.
- Religious people tend to have more children than secular people, but why remains unknown.
- A new study suggests that the social circles provided by regular church going make raising kids easier.
- Conversely, having a large secular social group made women less likely to have children.
Be fruitful and multiply<p>Scientists in the United Kingdom collected data on more than 13,000 mothers and their children. Most of them were religious, but 12 percent were not. The data included information on their church habits, social networks, number of children, and the scores those children achieved on a standardized test.</p><p>In line with previous findings that religious women have more children than secular women in industrialized countries, a connection between at least monthly church attendance and fertility was confirmed. However, religious parents showed they could avoid the pitfalls that having more children can bring. </p><p>Typically, more children in a family leads to reduced cognitive ability and height in each <a href="https://academic.oup.com/ije/article/37/6/1408/729795" target="_blank">child</a>. Some studies find that children do less well in school for each <a href="https://link.springer.com/article/10.1007/s13524-016-0471-0" target="_blank">additional sibling they have</a>. This makes a kind of intuitive sense, as parents with more children would have to divide their time, energy, and resources among more people as families expand. One would expect that the larger families would also lead to things like lower test scores. </p><p>Despite the expectation, the children of religious parents didn't have lower scores on standardized tests. There were small positive relationships between the size of the mother's social network, the number of co-religionists helping out, and the children's test scores. However, this association was small, didn't show up in all of the testings, and was unrelated to other variables. </p> These effects might be explained by the size and helpfulness of the social networks around the more religious. Women who went to church at least once a month had more extensive social networks than those who never go or who attend yearly. These social networks of co-religious people mean that there are more people to turn to for help with child-rearing, a point also demonstrated in the data. The amount of aid women got from their fellow churchgoers was also associated with a higher fertility rate. <br> <br> Conversely, an extensive social network was associated with fewer children for secular women. This finding is in line with <a href="https://journals.sagepub.com/doi/10.1207/s15327957pspr0904_5" target="_blank">previous studies</a> and suggests that the social networks comprised of co-religious individuals differ from those found elsewhere.
So, how quickly should I join a local religious group?<div class="rm-shortcode" data-media_id="6RrmYM8M" data-player_id="FvQKszTI" data-rm-shortcode-id="9eb4740a7d1e10108a75fd2ed627a90f"> <div id="botr_6RrmYM8M_FvQKszTI_div" class="jwplayer-media" data-jwplayer-video-src="https://content.jwplatform.com/players/6RrmYM8M-FvQKszTI.js"> <img src="https://cdn.jwplayer.com/thumbs/6RrmYM8M-1920.jpg" class="jwplayer-media-preview" /> </div> <script src="https://content.jwplatform.com/players/6RrmYM8M-FvQKszTI.js"></script> </div> <p>The study is not without its faults, and more investigations into the relationship between fertility, childcare, ritual, and social networks are needed.</p><p>These findings all show correlation, not causation. Though it might be said the results point towards causation, various alternative interpretations of the data are apparent. The authors note that most religions are explicitly pro-natal. It is possible that religious women have internalized these values and simply choose to have more children than secular women do.</p><p>This idea is similar to a potential interpretation of why large social networks have the opposite effect for secular women. The authors suggest that, in some cases, these more extensive social networks are associated with work and exert an anti-natal influence. Again, the people who build such networks may be people unlikely to have large families under any circumstances.</p><p>However, the researchers' hypothesis endured. The help religious women get from their church-based social networks allows them to have larger families than those who lack these support systems. In some instances, these support systems also prevent the adverse effects of larger families. </p>
The community religion offers<p>As we've mentioned <a href="https://bigthink.com/culture-religion/what-is-secular-humanism" target="_blank">before</a>, religion offers a community, and a community provides social capital. As religion continues to decline in the West, the social bonds of faith communities that used to tie social communities together begin to decay. However, as has been noted by a variety of observers for the last few decades, fewer and fewer new organizations appear ready to replace religion as a source of community in our lives.</p><p>While many different organizations might offer social support that religion once provided the whole of western society, this study shows that different social circles can differently affect the people in them. This finding must be considered by those trying to find new communities to join or the authors of future research. </p><p>The community offered by religious groups provides real benefits to those who join them. As this study shows, having the support network religious community offers allows some parents to avoid pitfalls that bedevil those lacking similar support. It suggests that previous studies demonstrating that group ritual offers benefits like increased amounts of <a href="https://journals.sagepub.com/doi/10.1177/0956797612472910" target="_blank">group trust</a> and <a href="https://journals.sagepub.com/doi/10.1177/1069397103037002003" target="_blank">cooperation</a> are onto something and that those benefits have a variety of applications. </p><p>While this study is not without its blind spots, it offers a strong starting point for further investigations into the nature of ritual in our modern lives and how local support networks remain vital in our increasingly globalized world. </p>
What would it be like to experience the 4th dimension?
Physicists have understood at least theoretically, that there may be higher dimensions, besides our normal three. The first clue came in 1905 when Einstein developed his theory of special relativity. Of course, by dimensions we’re talking about length, width, and height. Generally speaking, when we talk about a fourth dimension, it’s considered space-time. But here, physicists mean a spatial dimension beyond the normal three, not a parallel universe, as such dimensions are mistaken for in popular sci-fi shows.
Health officials in China reported that a man was infected with bubonic plague, the infectious disease that caused the Black Death.
- The case was reported in the city of Bayannur, which has issued a level-three plague prevention warning.
- Modern antibiotics can effectively treat bubonic plague, which spreads mainly by fleas.
- Chinese health officials are also monitoring a newly discovered type of swine flu that has the potential to develop into a pandemic virus.
Bacteria under microscope
needpix.com<p>Today, bubonic plague can be treated effectively with antibiotics.</p><p style="margin-left: 20px;">"Unlike in the 14th century, we now have an understanding of how this disease is transmitted," Dr. Shanthi Kappagoda, an infectious disease physician at Stanford Health Care, told <a href="https://www.healthline.com/health-news/seriously-dont-worry-about-the-plague#Heres-how-the-plague-spreads" target="_blank">Healthline</a>. "We know how to prevent it — avoid handling sick or dead animals in areas where there is transmission. We are also able to treat patients who are infected with effective antibiotics, and can give antibiotics to people who may have been exposed to the bacteria [and] prevent them [from] getting sick."</p>
This plague patient is displaying a swollen, ruptured inguinal lymph node, or buboe.
Centers for Disease Control and Prevention<p>Still, hundreds of people develop bubonic plague every year. In the U.S., a handful of cases occur annually, particularly in New Mexico, Arizona and Colorado, <a href="https://www.cdc.gov/plague/faq/index.html" target="_blank">where habitats allow the bacteria to spread more easily among wild rodent populations</a>. But these cases are very rare, mainly because you need to be in close contact with rodents in order to get infected. And though plague can spread from human to human, this <a href="https://www.healthline.com/health-news/seriously-dont-worry-about-the-plague#Heres-how-the-plague-spreads" target="_blank">only occurs with pneumonic plague</a>, and transmission is also rare.</p>