Evolutionary Psychology In its broad sense, the term “evolutionary psychology” stands for any attempt to adopt an evolutionary perspective on human behavior by supplementing psychology with the central tenets of evolutionary biology. The underlying idea is that since our mind is the way it is at least in part because of our evolutionary past, evolutionary theory can aid our understanding not only of the human

Boredom: A History of Western Philosophical Perspectives The essayist Joseph Epstein has remarked, “Boredom is after all part of consciousness, and about consciousness the neurologists still have much less to tell us than do the poets and the philosophers.” Although not a major topic for Western philosophers, some important Western philosophers have spoken of it, and regarded it as a major philosophical theme of human

The Paradox of Fiction How is it that we can be moved by what we know does not exist, namely the situations of people in fictional stories? The so-called “paradox of emotional response to fiction” is an argument for the conclusion that our emotional response to fiction is irrational. The argument contains an inconsistent triad of premises, all of which seem initially plausible. These premises

The Problem of Induction This article discusses the problem of induction, including its conceptual and historical perspectives from Hume to Reichenbach. Given the prominence of induction in everyday life as well as in science, we should be able to tell whether inductive inference amounts to sound reasoning or not, or at least we should be able to identify the circumstances under which it ought to

Literary Theory “Literary theory” is the body of ideas and methods we use in the practical reading of literature. By literary theory we refer not to the meaning of a work of literature but to the theories that reveal what literature can mean. Literary theory is a description of the underlying principles, one might say the tools, by which we attempt to understand literature. All

Simone Weil (1909—1943) The French philosopher Simone Weil is a confronting and disconcerting figure in modern philosophy. This is not simply because she was so many things at once—ascetic and mystic, teacher and factory worker, labour activist and political militant, social thinker and piercing moral psychologist, critical Marxist and heterodox Christian theologian—but because of the striking “untimeliness” of her thought. For unlike philosophers in the