What Morality Means

McCaffree, Kevin

doi:10.1057/9781137449290

Cited by 7 publications

(4 citation statements)

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“…Omwille van de samenwerking met anderen moeten mensen zich vaak rechtvaardigen, wat het beste gaat met onpartijdige argumenten, zoals Singer zegt. Een ander deel heeft te maken met meer materiële en sociale voorwaarden, zoals de verspreiding van het alfabet en daarmee van de geletterdheid, het ontstaan van transport en communicatienetwerken, en de vorming van steden of grensstreken, zoals Pinker aangeeft (zie ook Stuurman 2010, McCaffree 2015. De theoretische rede floreert waar men sen met verschillende dikke moralen samen moeten leven.…”

Section: Swierstra and Tonkensunclassified

Brede moraal en brede rede

Swierstra

Tonkens

2022

Algemeen Nederlands Tijdschrift Voor Wijsbegeerte

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Section: Swierstra and Tonkensunclassified

Brede moraal en brede rede

Swierstra

Tonkens

2022

Algemeen Nederlands Tijdschrift Voor Wijsbegeerte

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“…Several social psychological mechanisms are also important to consider. Research suggests that empathy is facilitated when two animals perceive one another as physically similar, relationally familiar and/or competent in some salient domain (Duffy & Chartrand, 2017; see McCaffree, 2015, for a review). These variables appear to be important, in part, due to survival-relevant concerns – conspecifics who are more similar and/or familiar to self may have similar needs and may be more willing to act in reciprocally altruistic ways, while conspecifics higher in status may harbour more survival-relevant resources/skill sets.…”

Section: Elements Of a General Sociological Theory Of Empathymentioning

confidence: 99%

“…Ultimately, empathy is a result of perceptual overlap (McCaffree, 2015). This approach draws from, and is compatible with, the original conceptualization of the word ‘empathy’ as coined by Cornell social scientist Edward Titchener in 1909.…”

Section: Elements Of a General Sociological Theory Of Empathymentioning

confidence: 99%

Towards an integrative sociological theory of empathy

McCaffree

2019

European Journal of Social Theory

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Sociological theories of morality have grown in prevalence over the last decade and a half. These theories often focus on developing single concepts such as identity, reputation or emotion, or they provide sweeping historical accounts. Such theories often also take the construct of empathy for granted, as an inevitable consequence of morality. Here, I present a mechanistic theory of empathy which operates at multiple levels of analysis. The approach offered can help frame particular topics in the sociology of morality, though it is also robust enough to analyse historical change. Specifically, the theory presented here is composed of sets of situational, structural and societal mechanisms. Each set is discussed, as well as their relation to one another, before turning to an explication of how the present theory relates to a selective sampling of prominent theories in the contemporary sociology of morality.

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“…There are at least four ideal-typical forms of exchange relationship identified in the theoretical sociology literature (Lawler, Thye, & Yoon, 2009). Each of these forms of exchange differ by their characteristic rate and duration of interaction (i.e., network time), along with the degree of shared intentionality, both of which are important for social bonding (McCaffree, 2015). For purposes of this review and theoretical integration, I focus here on the most substantive individual and communal forms of social exchange: cooperative and generalized.…”

Section: Additional Factors Important To the Atheist-social Capital-hmentioning

confidence: 99%

Atheism, Social Networks and Health: A Review and Theoretical Model

McCaffree

2019

Secularism and Nonreligion

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Introduction From an evolutionary standpoint, social networks have been critical in the biological and cultural development of human beings (Pinker, 2010; Hrdy, 2011; Price & Johnson, 2011). Cooperative hunting and food sharing, alloparenting of kin and nonkin, reliance on others during times of sickness or during periods of pregnancy and potential tribal warfare are all staples of the sort of foraging existence within which the human mind evolved (Tooby & Cosmides, 2015). The ultimate punishment meted out by foraging groups is social abandonment, which is certain to result in death (Boehm, 2012), and today in modern societies, socially isolated people experience greater subjective pain and higher rates of mortality (Eisenberger & Lieberman, 2004; Lieberman, 2013; Holt-Lunstad, Smith, Baker, Harris & Stephenson, 2015). Fundamentally, then, humans are a social species, relying on social capital, or the support emanating from social networks, to survive. Secondarily, from a cultural standpoint, the material security hypothesis suggests that in societies that are unstable or impoverished, people will tend to seek out dense, homogeneous social networks that help to meet needs for food, shelter and protection (Hruschka et al., 2014). Regarding religiosity, this indicates that material insecurity will tend to motivate people to embed themselves into dense, homogeneous religious communities in order to seek safety and material support (Norris & Inglehart, 2011; Barber, 2011). On the other hand, the expansion of impartial and well-funded social welfare institutions will reduce material insecurity and, thus, commitment

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What Morality Means

Cited by 7 publications

References 0 publications

Brede moraal en brede rede

Brede moraal en brede rede

Towards an integrative sociological theory of empathy

Atheism, Social Networks and Health: A Review and Theoretical Model

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