There are a few different kinds of advice about whether or not you should get a PhD. This series has a bit of each approach. Each post is just a few hundred words, but it explains and/or evaluates a crucial part of grad school.
Here’s the one-liner version: getting a PhD can be fantastic, but that doesn’t mean that it will give you an academic job, a non-academic job, or a solely positive experience.
The series has 5 parts. In Part 1, I start to help you decide whether you should apply to grad school. The crux of your decision, as I see it, depends on a central question. Before we get to this question, however, we need to cover some background stuff. …or you can skip to other parts of the series.
[End of Part 1] | Part 2 | Part 3 | Part 4 | Part 5
Continue reading Grad School | Part 1: The Value Of A PhD
(Photo credit: “Crack [Cocaine]” by Agência Brasil licensed under CC by 3.0)
This week I will be at the 2013 Consciousness and Experiential Psychology conference and the 4th Annual Experimental Philosophy Workshop in Bristol, England. I look forward to (1) feedback and (2) afternoon tea. Below is a précis of a paper I will present:
John Bargh and colleagues have recently outlined “Selfish Goal Theory” (see Huang and Bargh, forthcoming). They claim that (1) mental representations called “goals” which are (2) selfish, (3) autonomous, and sometimes (4) consciously inaccessible adequately explain a variety of otherwise puzzling behaviors (e.g., addiction, self-destructive behavior, etc.). The details of (1) through (4) are below.
Continue reading Do We Need Bargh’s Selfish Goals?
(Image credit: “Legacy Bridge, University of Utah” by Daderot via Wikipedia [public domain])
I will be at the University of Utah presenting a paper at the Intermountain Philosophy Conference tomorrow entitled “Neurobiological Correlates of Philosophical Belief & Judgment: What This Means for Philosophy.” An abstract is below. The conference website is here.
It is becoming increasingly common to find journals publishing articles that demonstrate psychological correlates (e.g. Adelstein, Deyong, Arvan) and biological correlates (e.g. Harris, Hsu, Stern) of various self-reported beliefs and judgments. It is perhaps most common to find articles reporting the correlates of political beliefs and judgments (e.g. Amodio, Arvan, Hatemi, Kanai, Tost). This paper sets out to show that philosophical beliefs are also worth experimental attention. But that is not all: I hypothesize that variations in peoples’ biology—perhaps their neurobiology in particular—could correlate with variations in their proclivity towards or aversion to particular philosophical beliefs and judgments. In the first section of the paper, I lay out what we might expect to learn about our philosophical beliefs from our neurobiology. Before I conclude that philosophical beliefs (or philosophical cognition) are worthy of experimental attention, I mention some philosophical and methodological concerns and some objections to the suggested research. I am careful to note along the way that while many of the conclusions reached by this research could be illuminating, we none of it should be devastating to philosophy. That is not to say that the research wouldn’t inspire some methodological reform (e.g., whether and how philosophers appeal to intuition or exploit certain language), but it would by no means “end” philosophy.