Claire White, in this excellent review of cognitive science of religion, looks among others at people's intuitive explanations for health and illness. Several fascinating observations, many of which relevant. 1/ routledge.com/An-Introductio…
First, many people have a "coexistence view" of why illness happens. This is the idea that supernatural and natural explanations of illness are not seen as exclusionary. She reviews work by Cristine Legare on the AIDS pandemic in S Africa, where Legare found 2/
that many people in S Africa blamed both supernatural factors (e.g., witchcraft) while also being aware of how AIDS is transmitted (naturalistic explanation). White speculates that we want to keep on having supernatural or additional (moral) explanations of ill health 3/
Just saying "Oh they happened to catch [covid]" or "they're unlucky and got cancer" doesn't seem like it's enough for people, as they keep on asking "Why me?", "why him", so moral or supernatural explanations come in to fill that gap 4/
Hence, the idea of witchcraft, or divine punishment, or in more secularized places, the idea that one somehow did something to deserve the illness (this ties into a naive "just world" view people have). 5/
Indeed, White cites work showing that laypeople blame personal actions and supernatural stuff more than just bad luck (least favorite explanation) for ill health. This explanatory gap might also account for our persistent tendency to moralize ill health 6/
Or to put so much faith in dieting, exercise and other things one might do to address health issues. Just accepting that ill health is not usually to blame to personal or supernatural agency might be a good start. /end
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A potential pandemic waiting to happen is apparently worse than the actual one that we're living through and that killed, in the US alone yesterday (checks) 2969 people.
I did read the article. I am not unsympathetic to some points the authors make (namely, China's zero-covid policy doesn't have a clear game plan especially as it rages elsewhere). But, notice that this article sets up the same defeatist language I've been seeing elsewhere 2/
viz. "the coronavirus is not going to disappear — the world will have to live with it". Here, you have the false dichotomy between on the one hand: do nothing and on the other hand zero-covid. Zero-covid isn't realistic but why this increased "do nothing" language? 3/
One of the things I'm excited about in this semester's grad seminar is I'll be teaching students how to write public philosophy! Nuts and bolts and all. Here's a little 🧵 with some of the things we are covering 1/
Here I'll talk about some general principles that apply to public philosophy writing. This can take many forms, e.g.,
* an op-ed (500 words or so) in a newspaper
* a longer-form essay in a magazine (e.g., @TheRavenMag1@aeonmag)
* your own blog/substack (do not underestimate!) 2/
* a popular piece in edited volume such as in Wiley-Blackwell's @andphilosophy series
* a twitter thread
(and other things I am probably forgetting)
I will not be covering podcasts and other non-written or non-purely written formats (e.g., games, artwork) here 3/
I have been thinking about this often. FTF conferences are often touted as great networking opportunities, but if you comes from a low-prestige program or are an MA student you're often just being ignored. The APA "smoker" reception is a good example of how this works 1/
When I was a job candidate with a diploma from an obscure European program, I'd just stand around at that reception holding a glass and no-one to talk to. Meanwhile, you had the stars from the top department everyone would flock to. Eventually, I found some other job seekers 2/
And we had great conversations. Still, conferences reinforce hierarchies. The informality of that in between talk results in a lot of people being left out of that talk. How can conferences provide more equitable opportunities for informal networking? 3/
Have been pondering the following: if people are vulnerable/susceptible to misinformation due to a polarized anti-science stance in their communities (which long predates Covid) would we call this a violation of their epistemic rights, and a form of epistemic injustice? 1/
I am inclined to see the lack of scientific literacy and polarized anti-scientific literacy in some communities here as a violation of people's epistemic rights, drawing on this book by Lani Watson (which is awesome) routledge.com/The-Right-to-K… 2/
For Watson, an epistemic right is "a complex entitlement that provides justification for the performance and prohibition of actions and omissions concerning epistemic goods", such as true beliefs, being guarded from false beliefs, understanding etc. 3/
December 2020 to December 2021 I went from zero published stories to several. Here's a thread to celebrate the stories. I know it's self-promotion but it was damn difficult to learn to write fiction at a decent enough level to be published. 1/
Soul sleep, in the magazine 96th of October (Dec 2020 issue, ca 2200 words), genre: fantasy. Written in full lockdown this story took as starting point the fear of being buried alive, mixed in some Kierkegaard despair 2/ 96thofoctober.com/articles/soul-…
Cave of Adventure (fantasy, 3000) in After Dinner Conversation (not freely readable, sorry, PDC net) is basically a take on Nozick's experience machine in a fantasy setting, namely the artificial caves in Ghent's Citadel park I lived close to for years 3/ pdcnet.org/adc/content/ad…
I love the 17th c genre of early scientists, such as Vermeer's Astronomer) but only discovered this painting recently. A portrait of an unknown mathematician, with attributes of an astronomer and geometer by the female portrait artist Mary Beale (1633-1699)
Mary Beale was a business partner to Charles Beale, a cloth merchant (a rather intimate and relaxed portrait of him by her here, ca. 1680), and an important breadwinner to her family. The couple had a large circle of friends, including early scientists and painter Sir Peter Lely.
Mary Beale was highly productive, charging five pounds for a painting of a head and ten pounds for half of a body. She earned 200 GDP/year painting portraits, giving a percentage to charity.
More works here (her son, Isaac Barrow, unknown woman)