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Pathogens represent a significant threat to human health leading to the emergence of strategies designed to help manage their negative impact. We examined how spiritual beliefs developed to explain and predict the devastating effects of pathogens and spread of infectious disease. Analysis of existing data in studies 1 and 2 suggests that moral vitalism (beliefs about spiritual forces of evil) is higher in geographical regions characterized by historical higher levels of pathogens. Furthermore, drawing on a sample of 3140 participants from 28 countries in study 3, we found that historical higher levels of pathogens were associated with stronger endorsement of moral vitalistic beliefs. Furthermore, endorsement of moral vitalistic beliefs statistically mediated the previously reported relationship between pathogen prevalence and conservative ideologies, suggesting these beliefs reinforce behavioural strategies which function to prevent infection. We conclude that moral vitalism may be adaptive: by emphasizing concerns over contagion, it provided an explanatory model that enabled human groups to reduce rates of contagious disease.
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http://dx.doi.org/10.1098/rspb.2019.1576 | DOI Listing |
PLoS One
August 2020
University of Melbourne, Melbourne, Australia.
Moral vitalism refers to a tendency to view good and evil as actual forces that can influence people and events. The Moral Vitalism Scale had been designed to assess moral vitalism in a brief survey form. Previous studies established the reliability and validity of the scale in US-American and Australian samples.
View Article and Find Full Text PDFProc Biol Sci
November 2019
Department of Psychology, The University of Texas at Austin, Austin, TX, USA.
Pathogens represent a significant threat to human health leading to the emergence of strategies designed to help manage their negative impact. We examined how spiritual beliefs developed to explain and predict the devastating effects of pathogens and spread of infectious disease. Analysis of existing data in studies 1 and 2 suggests that moral vitalism (beliefs about spiritual forces of evil) is higher in geographical regions characterized by historical higher levels of pathogens.
View Article and Find Full Text PDFMonash Bioeth Rev
December 2018
Department of Philosophy, University of Johannesburg, B-706, APK, POB 524, Auckland Park, 2006, South Africa.
I address the question of what makes addiction morally problematic, and seek to answer it by drawing on values salient in the sub-Saharan African philosophical tradition. Specifically, I appeal to life-force and communal relationship, each of which African philosophers have at times advanced as a foundational value, and spell out how addiction, or at least salient instances of it, could be viewed as unethical for flouting them. I do not seek to defend either vitality or community as the best explanation of when and why addiction is immoral, instead arguing that each of these characteristically African values grounds an independent and plausible account of that.
View Article and Find Full Text PDFHist Philos Life Sci
August 2018
Department of Philosophy and Moral Sciences, Ghent University, Blandijnberg 2, 9000, Ghent, Belgium.
In biology the term "vitalism" is usually associated with Hans Driesch's doctrine of the entelechy: entelechies were nonmaterial, bio-specific agents responsible for governing a few peculiar biological phenomena. Since vitalism defined as such violates metaphysical materialism (or physicalism), the received view refutes the doctrine of the entelechy as a metaphysical heresy. But in the early twentieth century, a different, non-metaphysical evaluation of vitalism was endorsed by some biologists and philosophers, which finally led to a logical refutation of the doctrine of the entelechy.
View Article and Find Full Text PDFThree common ethical principles for establishing the limits of parental authority in pediatric treatment decision-making are the harm principle, the principle of best interest, and the threshold view. This paper considers how these principles apply to a case of a premature neonate with multiple significant co-morbidities whose mother wanted all possible treatments, and whose health care providers wondered whether it would be ethically permissible to allow him to die comfortably despite her wishes. Whether and how these principles help in understanding what was morally right for the child is questioned.
View Article and Find Full Text PDF