Hot Moments in the Classroom ~ by Lee Warren, Derek Bok Center

Hot moments occur when people's feelings -- often conflictual -- rise to a point that threatens teaching and learning. They can occur during the discussion of issues people feel deeply about, or as a result of classroom dynamics in any field.

For some instructors, hot moments are the very stuff of classroom life. They thrive on such moments, encourage them, and use them for pointed learning. Others abhor hot moments and do everything possible to prevent or stifle them. For them, conflict prevents learning.

Fortunately all of us can develop techniques to handle the unavoidable difficult moments. Using them can open doors to topics formerly avoided and classroom dynamics formerly neglected. Most importantly, exploring these tensions can lead to deep learning.

Why is There Peace? -- Great Good Magazine by Stephen Pinker

Over the past century, violent images from World War II concentration camps, Cambodia, Rwanda, Darfur, Iraq, and many other times and places have been seared into our collective consciousness. These images have led to a common belief that technology, centralized nation-states, and modern values have brought about unprecedented violence.

Our seemingly troubled times are routinely contrasted with idyllic images of hunter-gatherer societies, which allegedly lived in a state of harmony with nature and each other. The doctrine of the noble savage--the idea that humans are peaceable by nature and corrupted by modern institutions--pops up frequently in the writing of public intellectuals like, for example, Spanish philosopher José Ortega y Gasset, who argued that "war is not an instinct but an invention."

But now that social scientists have started to count bodies in different historical periods, they have discovered that the romantic theory gets it backward: Far from causing us to become more violent, something in modernity and its cultural institutions has made us nobler. In fact, our ancestors were far more violent than we are today. Indeed, violence has been in decline over long stretches of history, and today we are probably living in the most peaceful moment of our species' time on earth.

A Piercing Image of Phineas Gage - Los Angeles Times

Massachusetts photographers have unearthed the only known image of legendary brain-injury patient Phineas Gage, a daguerreotype showing the former railroad worker sitting in repose and holding the nearly 4-foot-long iron rod that pierced his brain without killing him.

Contemporary accounts suggest that Gage's personality was dramatically altered because he was disfigured in the accident, but the new image, to be published online next week in the Journal of the History of the Neurosciences, shows a relatively handsome man -- confirming the belief of most experts that damage to his brain accounted for the changed personality.

Kant's Moral Philosophy
by Robert Johnson

Kant argued that moral requirements are based on a standard of rationality he dubbed the "Categorical Imperative" (CI). Immorality thus involves a violation of the CI and is thereby irrational. Other philosophers, such as Locke and Hobbes, had also argued that moral requirements are based on standards of rationality. However, these standards were either desire-based instrumental principles of rationality or based on sui generis rational intuitions. Kant agreed with many of his predecessors that an analysis of practical reason will reveal only the requirement that rational agents must conform to instrumental principles. Yet he argued that conformity to the CI (a non-instrumental principle) and hence to moral requirements themselves, can nevertheless be shown to be essential to rational agency. This argument was based on his striking doctrine that a rational will must be regarded as autonomous, or free in the sense of being the author of the law that binds it. The fundamental principle of morality -- the CI -- is none other than the law of an autonomous will. Thus, at the heart of Kant's moral philosophy is a conception of reason whose reach in practical affairs goes well beyond that of a Humean 'slave' to the passions. Moreover, it is the presence of this self-governing reason in each person that Kant thought offered decisive grounds for viewing each as possessed of equal worth and deserving of equal respect.

Link to the TED site for more information and the source video.

Can a machine change your mind? ~ Open Democracy

Hard-line identity theorists, and eliminativists above all, don't appreciate how much they would change things if indeed we could come to believe and implement their theories. Our world would increasingly be leeched of meaning, morality, dignity and freedom, and if we rejected folk psychology in favour of scientific terminology about brain states, not only would we know less, not more, about ourselves; we would also have less to know about, because we would be less.

Does God Hate Women? ~ New Statesman

After all the arguments for subordinating women have been shown to be self-serving lies, what are misogynists left with? They have only one feeble argument that is still deferred to and shown undeserving respect across the world, even by people who should know better: "God told me to. I have to treat women as lesser beings, because it is inscribed in my Holy Book."

The Difficult Questions of 'Personhood' ~Institute for Ethics and Emerging Technologies

Transhumanists expect that at some point during this century--possibly within just a few decades--a new set of sentient beings, not entirely biological in origin, will emerge. These 'cyborgs' might include robots with artificial brains, humans with significant cognitive or other enhancements, or even computer-based lifeforms. Perhaps not all cyborgs will deserve to be defined as persons, but certainly some will.

Don't! ~The New Yorker by Jonah Lehrer

In adults, this skill is often referred to as metacognition, or thinking about thinking, and it's what allows people to outsmart their shortcomings. (When Odysseus had himself tied to the ship's mast, he was using some of the skills of metacognition: knowing he wouldn't be able to resist the Sirens' song, he made it impossible to give in.) Mischel's large data set from various studies allowed him to see that children with a more accurate understanding of the workings of self-control were better able to delay gratification. "What's interesting about four-year-olds is that they're just figuring out the rules of thinking," Mischel says. "The kids who couldn't delay would often have the rules backwards. They would think that the best way to resist the marshmallow is to stare right at it, to keep a close eye on the goal. But that's a terrible idea. If you do that, you're going to ring the bell before I leave the room."

According to Mischel, this view of will power also helps explain why the marshmallow task is such a powerfully predictive test. "If you can deal with hot emotions, then you can study for the S.A.T. instead of watching television," Mischel says. "And you can save more money for retirement. It's not just about marshmallows."

Biologist sees human morality evolving from the sociality of primates - The New York Times

Some animals are surprisingly sensitive to the plight of others. Chimpanzees, who cannot swim, have drowned in zoo moats trying to save others. Given the chance to get food by pulling a chain that would also deliver an electric shock to a companion, rhesus monkeys will starve themselves for several days.

Biologists argue that these and other social behaviors are the precursors of human morality. They further believe that if morality grew out of behavioral rules shaped by evolution, it is for biologists, not philosophers or theologians, to say what these rules are.