Natural Categories And Human Kinds

Muhammad Ali Khalidi proposes a new approach to classifications in the natural and social sciences, avoiding essentialism and social constructionism.

Muhammad Ali Khalidi proposes a new approach to classifications in the natural and social sciences, avoiding essentialism and social constructionism.

The importance of language is increasingly acknowledged within social psychology. In this seminal book, a group of distinguished authors goes beyond general theory to address, from a research base, key issues in the interrelationship between language, interaction and social cognition. Their starting point is that the ways in which we perceive and, therefore, interact with others are structured by the language available to us, as a socially constructed system above and beyond individual minds. The relationship between language and social cognition is not, however, a fixed or unicausal one: linguistic terms are also generated in response to social and cultural development. The interplay is dialectical - a dialectic of the social. The authors explore this dialectic through such themes as: the use and power of category labels; trait-behaviour relations in social information processing; and interpersonal verbs and attribution. They examine the significance of language use in the persistence of stereotypes, and the links between syntactical reasoning processes and social cognition, as well as the impact of perspectivity. They consider the ways in which communication roles and context shape, and are shaped by, language. Language, Interaction and Social Cognition will be essential reading for all those in social psychology, psycholinguistics, linguistics and communication studies concerned with the role of language in interaction and social cognition.

From the #1 New York Times-bestselling author of The 48 Laws of Power comes the definitive new book on decoding the behavior of the people around you Robert Greene is a master guide for millions of readers, distilling ancient wisdom and philosophy into essential texts for seekers of power, understanding and mastery. Now he turns to the most important subject of all - understanding people's drives and motivations, even when they are unconscious of them themselves. We are social animals. Our very lives depend on our relationships with people. Knowing why people do what they do is the most important tool we can possess, without which our other talents can only take us so far. Drawing from the ideas and examples of Pericles, Queen Elizabeth I, Martin Luther King Jr, and many others, Greene teaches us how to detach ourselves from our own emotions and master self-control, how to develop the empathy that leads to insight, how to look behind people's masks, and how to resist conformity to develop your singular sense of purpose. Whether at work, in relationships, or in shaping the world around you, The Laws of Human Nature offers brilliant tactics for success, self-improvement, and self-defense.

Natural kinds is a widely used and pivotal concept in philosophy – the idea being that the classifications and taxonomies employed by science correspond to the real kinds in nature. Natural kinds are often opposed to the idea of kinds in the human and social sciences, which are typically seen as social constructions, characterised by changing norms and resisting scientific reduction. Yet human beings are also a subject of scientific study.Does this mean humans fall into corresponding kinds of their own? In The Epistemology and Morality of Human Kinds Marion Godman defends the idea of human kinds. She first examines the scientific use and nature of human kinds, considering the arguments of key philosophers whose work bears upon human kinds, such as Ian Hacking, John Searle, Richard Boyd and Ruth Millikan. Using the examples of gender, ethnic minorities and Buddhism she then argues that human kinds are a result of ongoing historical reproduction, chiefly due to pre-existing cultural models and social learning. Her novel argument shifts the focus away from the reductionism characteristic of research about human kinds. Instead, sheargues that they are “multiply projectable” and deserving of scientific study not in spite of, but because of their role in explaining our identity, injusticeand the emergence of group rights.

Ron Mallon explores how thinking and talking about kinds of person can bring those kinds into being. Social constructionist explanations of human kinds like race, gender, and homosexuality are commonplace in the social sciences and humanities, but what do they mean and what are their implications? This book synthesizes recent work in evolutionary, cognitive, and social psychology as well as social theory and the philosophy of science, in order to offer a naturalistic account of the social construction of human kinds. Mallon begins by qualifying social constructionist accounts of representations of human kinds by appealing to evidence suggesting canalized dispositions towards certain ways of representing human groups, using race as a case study. He then turns to interpret constructionist accounts of categories as attempts to explain causally powerful human kinds by appealling to our practices of representing them, and he articulates a view in which widespread representations produce entrenched social roles that could vindicate such attempts. Mallon goes on to explore constructionist concerns with the social consequences of our representations, focusing especially on the way human kind representations can alter our behaviour and undermine our self understandings and our agency. Mallon understands socially constructed kinds as the real, sometimes stable products of our cognitive and representational practices, and he suggests that reference to such kinds can figure in our everyday and scientific practices of representing the social world. The result is a realistic, naturalistic account of how human representations might contribute to making up the parts of the social world that they represent.

The goal of scientific taxonomy is to come up with classification schemes that conform to nature's own. This Element surveys existing philosophical accounts of natural kinds, defends a naturalist alternative, and applies it to case studies in a diverse set of sciences. This title is also available as Open Access on Cambridge Core.

A philosophical account of human nature that defends the concept against dehumanization, Darwinian, and developmentalist challenges. Human nature has always been a foundational issue for philosophy. What does it mean to have a human nature? Is the concept the relic of a bygone age? What is the use of such a concept? What are the epistemic and ontological commitments people make when they use the concept? In What's Left of Human Nature? Maria Kronfeldner offers a philosophical account of human nature that defends the concept against contemporary criticism. In particular, she takes on challenges related to social misuse of the concept that dehumanizes those regarded as lacking human nature (the dehumanization challenge); the conflict between Darwinian thinking and essentialist concepts of human nature (the Darwinian challenge); and the consensus that evolution, heredity, and ontogenetic development result from nurture and nature. After answering each of these challenges, Kronfeldner presents a revisionist account of human nature that minimizes dehumanization and does not fall back on outdated biological ideas. Her account is post-essentialist because it eliminates the concept of an essence of being human; pluralist in that it argues that there are different things in the world that correspond to three different post-essentialist concepts of human nature; and interactive because it understands nature and nurture as interacting at the developmental, epigenetic, and evolutionary levels. On the basis of this, she introduces a dialectical concept of an ever-changing and “looping” human nature. Finally, noting the essentially contested character of the concept and the ambiguity and redundancy of the terminology, she wonders if we should simply eliminate the term “human nature” altogether.