Rationality in Fragmented Belief Systems

2021 ◽  
pp. 137-155
Author(s):  
Cristina Borgoni

This chapter deals with the question of which notion of rationality best fits with a fragmentation picture of belief that holds that we are mostly rational. According to this picture, coherence is not a requirement of rationality for the entire belief system. Coherence is only rationally required within belief fragments. The chapter argues, however, that fragmentation still needs to offer a different rationality criterion across belief fragments to account for a variety of cases in which we would intuitively ascribe irrationality to the subject. It proposes that the requirement of evidence responsiveness is a good candidate for making sense of the idea that there are certain normative relations in place among beliefs from different belief fragments.

Author(s):  
Philip Goff

This is the first of two chapters discussing the most notorious problem facing Russellian monism: the combination problem. This is actually a family of difficulties, each reflecting the challenge of how to make sense of everyday human and animal experience intelligibly arising from more fundamental conscious or protoconscious features of reality. Key challenges facing panpsychist and panpsychist forms of Russellian monism are considered. With respect to panprotopsychism, there is the worry that it collapses into noumenalism: the view that human beings, by their very nature, are unable to understand the concrete, categorical nature of matter. With respect to panpsychism, there is the subject-summing problem: the difficulty making sense of how micro-level conscious subjects combine to produce macro-level conscious subjects. A solution to the subject-summing problem is proposed, and it is ultimately argued that panpsychist forms of the Russellian monism are to be preferred on grounds of simplicity and elegance.


2021 ◽  
Author(s):  
Andrew Lustig ◽  
Gavin Brookes ◽  
Daniel Hunt

BACKGROUND Gangstalking refers to a novel persecutory belief system wherein sufferers believe that they are being followed, watched, and harassed by a vast network of people in their community who have been recruited as complicit perpetrators. They are frequently diagnosed as mentally ill, though they vehemently reject this formulation. Those affected by this belief system self-identify as targeted individuals. Targeted individuals seek to prove the veracity of their persecution and dispute the notion that they are mentally ill by posting videos online that purport to provide definitive evidence to substantiate their claims of harassment. OBJECTIVE The objective of the study was to characterize the multimodal social semiotic practices employed in gangstalking evidence videos. METHODS We assembled a group of 50 evidence videos posted on YouTube by self-identified targeted individuals. We performed a multimodal discourse analysis on a corpus of 50 YouTube vlogs. We employed a grounded theory approach to data analysis. RESULTS Targeted individuals accomplished several social and interpersonal tasks in the videos. They constructed their own identity as subjects of persecution and refuted the notion that they suffered from mental illness. They also cultivated positive ambient affiliation with viewers of the videos but manifested hostility to people who appeared in the videos. They made extensive use of multimodal deixis to generate salience and construe the gangstalking belief system. The act of filming itself was a source of conflict and served as a self-fulfilling prophecy; filming was undertaken to neutrally record hostility directed towards vloggers. However, the act of filming precipitated the very behaviours that they set out to document. Finally, the act of filming was also regarded as an act of resistance and empowerment by vloggers. CONCLUSIONS This data provides valuable insights into the social and linguistics construction of a novel persecutory belief system. The data is collected in a naturalistic setting and is not influenced by interviewers or clinicians, which may influence the disclosures of those affected in clinical settings. It demonstrated that interpersonal concerns figured prominently for those affected by this belief system and they constructed various subjects as either sympathetic or hostile. They created positive ambient affiliation with viewers of the videos. This study found that vloggers used multimodal deixis to construct the salience of the gangstalking belief system. The videos also highlighted the Derridean concept of differance, wherein meaning of polysemous signifiers is deferred without definitive resolution. This may have important clinical ramification in communicating with people and patients suffering from persecutory belief systems. Clinicians working with adherents to persecutory belief systems may consider stepping away from the traditional true/false dichotomy historically endorsed by psychiatric classification systems and focus on the fundamental ambiguity inherent in semiotic systems generally and in persecutory belief systems specifically.


2021 ◽  
Vol 80 (1) ◽  
pp. 49-60
Author(s):  
Justin Raycraft

This paper addresses how Makonde Muslim villagers living on the Swahili coast of southern Tanzania conceptualize and discuss environmental change. Through narratives elicited during in-depth interviews and focus group discussions, I show that respondents associate various forms of environmental change—ecological, climatic, political, and socioeconomic—with God’s plan. Respondents had a sound grasp of the material workings of their lived realities and evoked religious causality to fill in the residual explanatory gaps and find meaning in events that were otherwise difficult to explain. Such narratives reveal both a culturally engrained belief system that colors people’s understandings of change and uncertainty and a discursive idiom for making sense of social suffering. On an applied note, I submit that social science approaches to studying environmental change must take into account political and economic contexts relative to local cosmologies, worldviews, and religious faiths, which may not disaggregate the environment into distinct representational categories.


2018 ◽  
Vol 9 (4) ◽  
pp. 913-934
Author(s):  
John Fraedrich ◽  
Othman Althawadi ◽  
Ramin Bagherzadeh

Purpose The continued rise of the multinational and debate as to what constitutes global business values is predicated on the UN Declaration and Global Business Compact. This research suggests both documents explicitly exclude the existence of a foundational ethereal power creating morals thereby nullifying two thirds of the general population’s belief system. The authors argue against humanism as a global value beginning and suggest theism as a better origin and use the scientific method to introduce mathematical axioms supporting theism and complimenting humanism. Ontologically, the theist becomes a stronger base for the scientific inquiry into morals, values and business ethics. A comparison of major religious morals revealed eight factors: assurance; candor, fairness and honesty; character, integrity, truthfulness and exacting in truth; charity and compassion; environment; perseverance and tolerance; sacrifice; and seriousness. The research suggests that the UN documents do not adequately reflect these morals suggesting a change for businesses especially in Islamic regions. Design/methodology/approach A comprehensive review of religious materials emphasizing morals rather than customs, eternal entity description or negative behaviors yielded 1,243 morals and associated synonyms via six religions (Buddhism, Confucianism, Christianity, Hinduism, Islam and Judaism) representing 4.5 billion people. All positive morals were cross-referenced and only common items across all six religions were included. With the 29 common morals, the authors completed a word meaning search and did a second comparison that yielded 8 moral factors or constructs. Findings Eight moral factors were found to be common in all major religions (assurance, fairness/honesty, character/integrity, charity/compassion, environment, tolerance, sacrifice and seriousness). By using the scientific method (Axioms), the authors argue that theism is a better beginning to researching morals and values within business and marketing. Social implications Multinationals should be made aware of the disconnect between the underlying problems of the Global Business Compacts’ values and the global morals identified. The results suggest adopting a codification system based on the pertinent morals as related to economic theories: capitalism, socialism and theism. The use of theism as a base to business and marketing ethics includes billions of customers and employees and their belief systems that should increase the validity and reliability of actions associated with corporate social responsibility, the environment and best practices. Originality/value The UN Declaration and subsequent Global Business Compact are argued to be flawed by its exclusion of religious morals and the historical period in which it was created. By using the scientific method and creating two axioms, the base to all business and marketing ethics must shift to the common moral factors identified.


2018 ◽  
Vol 49 (3) ◽  
pp. 191-211 ◽  
Author(s):  
Munoda Mararike

The subject of coloniality is a phenomenon of consciousness. It explores belief systems, culture, and ethics using conviction and rhetorical force. Mugabe is good at captivating rhetoric. His sophisticated philosophical conundrum derives from modernity, emancipation as it looks at land as a political and economic structure of decolonization. Thus, in him, the belief of self-consciousness and conviction leads to positive confrontation and violence. Peace is universally known to be a product of protracted violence. Zimbabwe went through a war of colonial genocide and mass massacres in the Second Chimurenga. Mugabe’s decolonial agenda is an epistemological extension of coloniality and neo-colonial struggles originated and revisited by Amilcar Cabral, Frantz Fanon, Walter Rodney, Che Guevara, Fidel Castro, and Samora Machel. Mugabeism thrives on instilling fear into the perpetrators of violence and imperialism by using rhetoric. The doctrine—therefore—reaffirms emancipation and empowerment through postcolonial agrarian revolution rather than “land grabs.” Its magnetic effect is like opposite poles of a magnet—revolutionary versus dictatorship—sharply in contra-distinction with repression, barbarism, and cannibalism. Mugabeism means working toward a common vision of human life for Africans, it means emancipation and freedom. It is a life which is not dependent on an imposed superstructure of oppression of Blacks by Caucasians.


2014 ◽  
Vol 6 (2) ◽  
pp. 45-59
Author(s):  
Chet W Sisk

In this paper I will share the evidence of a world-wide so-cio-spiritual paradigm shift in our basic belief systems. This shift is leading to a realignment of our ethical ap-proach to common questions and requires a different col-lective approach in navigating the subject of ethics. I will also share what those different collective approaches can look like.


2012 ◽  
Vol 24 ◽  
pp. 344-349
Author(s):  
Tommy Ramstedt

Rauni-Leena Luukanen-Kilde (b. 1939) is a well-known figure in the Finnish alternative spiritual milieu. She is an author and lecturer on parapsychology and ufology and has been a guest on several talk shows in the Nordic countries. The topics discussed by Luukanen-Kilde range from the psychic abilities of mankind to visitations from extraterrestrial beings. Since the mid-1980s Luukanen-Kilde has developed conspiracy theories about an elite group governing the world in secret. Luukanen-Kilde is a bestselling author and draws audiences of several hundreds to her talks. Her conspiracy theory view of the world offers explanations for all kinds of personal, national, as well as global problems and disasters. Personal health problems, tragic incidents such as school shootings, economic crises and unemployment, earthquakes and floods can, according to her belief system, all be attributed to a single cause; namely to the actions of a clandestine, malevolent group. The popularity of Luukanen-Kilde’s books and lectures can be seen as an example of how people in late modernity are seeking alternative interpretations of themselves and of world events. 


2021 ◽  
Author(s):  
◽  
German Molina

<p><b>The fact that comfort is a subjective state of the mind is widely accepted by engineers, architects and building scientists. Despite this, capturing all the complexity, subjectivity and richness of this construct in models that are useful in building science contexts is far from straightforward. By prioritizing usability, building science has produced models of comfort (e.g., acoustic, visual and thermal) that overly simplify this concept to something nearly objective that can be directly associated with people’s physiology and measurable and quantifiable environmental factors. This is a contradiction because, even if comfort is supposed to be subjective, most of the complexity of “the subject” is avoided by focusing on physiology; and, even if comfort is supposed to reside in the mind, the cognitive processes that characterize the mind are disregarded. This research partially mitigates this contradiction by exploring people’s non-physical personal factors and cognition within the context of their comfort and by proposing a way in which they can be incorporated into building science research and practice. This research refers to these elements together—i.e., people’s non-physical personal factors and cognition—as “the mind”.</b></p> <p>This research proposes a new qualitative model of the Feeling of Comfort that embraces “the mind”. This model was developed from the results of a first study in which 18 people—from Chile and New Zealand—were asked to describe “a home with good daylight” and “a warm home” in their own words. These results were then replicated in a second study in which another group of 24 people—also from Chile and New Zealand—described “a home with good acoustic performance”, “a home with good air quality” and “a pleasantly cool home”. The Feeling of Comfort model not only was capable of making sense of the new data (gathered in this second study) but also proved to be simple enough to be useful in the context of comfort research and practice. For instance, it guided the development of a quantitative Feeling of Comfort model and also of a prototype building simulation tool that embraces “the mind” and thus can potentially estimate people’s Feeling of Comfort.</p> <p>This research concludes that embracing “the mind” is not only possible but necessary. The reason for this is that “the mind” plays a significant role in the development of people’s comfort. Thus, theories and models of comfort that ignore it fail to represent properly the concept of comfort held by the people for whom buildings are designed. However, incorporating “the mind” into building science’s research and practice implies embracing tools, research methods and conceptual frameworks that have historically not been used by such a discipline. Specifically, it concludes that building science should normalize a more holistic view of comfort and perform more exploratory and qualitative research.</p>


2021 ◽  
Author(s):  
◽  
German Molina

<p><b>The fact that comfort is a subjective state of the mind is widely accepted by engineers, architects and building scientists. Despite this, capturing all the complexity, subjectivity and richness of this construct in models that are useful in building science contexts is far from straightforward. By prioritizing usability, building science has produced models of comfort (e.g., acoustic, visual and thermal) that overly simplify this concept to something nearly objective that can be directly associated with people’s physiology and measurable and quantifiable environmental factors. This is a contradiction because, even if comfort is supposed to be subjective, most of the complexity of “the subject” is avoided by focusing on physiology; and, even if comfort is supposed to reside in the mind, the cognitive processes that characterize the mind are disregarded. This research partially mitigates this contradiction by exploring people’s non-physical personal factors and cognition within the context of their comfort and by proposing a way in which they can be incorporated into building science research and practice. This research refers to these elements together—i.e., people’s non-physical personal factors and cognition—as “the mind”.</b></p> <p>This research proposes a new qualitative model of the Feeling of Comfort that embraces “the mind”. This model was developed from the results of a first study in which 18 people—from Chile and New Zealand—were asked to describe “a home with good daylight” and “a warm home” in their own words. These results were then replicated in a second study in which another group of 24 people—also from Chile and New Zealand—described “a home with good acoustic performance”, “a home with good air quality” and “a pleasantly cool home”. The Feeling of Comfort model not only was capable of making sense of the new data (gathered in this second study) but also proved to be simple enough to be useful in the context of comfort research and practice. For instance, it guided the development of a quantitative Feeling of Comfort model and also of a prototype building simulation tool that embraces “the mind” and thus can potentially estimate people’s Feeling of Comfort.</p> <p>This research concludes that embracing “the mind” is not only possible but necessary. The reason for this is that “the mind” plays a significant role in the development of people’s comfort. Thus, theories and models of comfort that ignore it fail to represent properly the concept of comfort held by the people for whom buildings are designed. However, incorporating “the mind” into building science’s research and practice implies embracing tools, research methods and conceptual frameworks that have historically not been used by such a discipline. Specifically, it concludes that building science should normalize a more holistic view of comfort and perform more exploratory and qualitative research.</p>


2019 ◽  
pp. 62-89
Author(s):  
Loo Seng Neo

This chapter proposes an Internet-mediated radicalisation model, RECRO. It consists of five phases: (1) the Reflection phase details the triggers, needs, and vulnerabilities that an individual may have which increase one's receptiveness towards alternative belief systems; (2) the Exploration phase details the period where the individual begins making sense of the information put forth by violent extremists; (3) the Connection phase details the influence of like-minded individuals and the online community on the individual's new worldview; (4) the Resolution phase details the period during which the individual gains the momentum to translate one's radical beliefs into action; and finally (5) the Operational phase details the period during which the individual is ready to commit violence to further one's radical objectives. This model provides a basis for understanding and informing judgements about an individual's level of involvement, and paves the way for future empirical work.


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