This paper examines three programmatic responses to the problem of cognitive bias: virtue epistemology, epistemic paternalism, and epistemic collectivism. Each of these programmes focuses on a single level of epistemic analysis: virtue theorists on individuals, paternalists on environments, and collectivists on groups. I argue that this is a mistake in light of the fact that cognitive biases arise from interactions between these three domains. Consequently, epistemologists should spend less time defending these programmes, and more time coordinating them. This paper offers empirically based arguments for the interactionist approach, and contends that its adoption is an essential step for minimizing bias in empirical science.

In biological psychiatry, the biopsychosocial model is broadly supported. This does not mean a rejection of materialism, but of reductionism. Psychological (and social) psychiatry is deemed to be a necessary supplement to biological psychiatry.

This is one of the lessons made avalaible by Freud. In addition, there are other lessons to be taken from his work. From his view on the mind-body relationship a useful strategy for theory construction can be abstracted:

1. specify the relevant (neuro)physiologiocal mechanims,

2. specify the relevant mental mechanisms,

3. look for that output of the neurophysiological mechanisms that can also serve as the input of the mental mechanisms, and conversely. Especially the third directive will be of use for adherents of the biopsychosocial model.

We may also learn from Freud's mistakes. He rightly used his interactionistic but non-dualistic arguments for the vindication of a relatively autonomous psychological psychiatry. However, he wrongly delayed biological-psychiatric tasks to an indefinite future.

Despite several decades of criticism, dichotomous thinking about behavioral development (the view that the behavioral phenotype can be partitioned into inherited and acquired components) remains widespread and influential. This is particularly true in study of birdsong development, where it has become increasingly common to diagnose songs, elements of songs, or precursors of songs (song templates) as either innate or learned on the basis of isolation-rearing experiments. The theory of sensory templates has encouraged both the dichotomous approach (by providing a role for genetic blueprints to guide song learning) and an emphasis on structural rather than functional aspects of song development. As a result, potentially important lines of investigation have been overlooked and the interpretation of existing data is often flawed. Evidence for a genetic origin of behavioral differences is frequently interpreted as evidence for the genetic determination of behavioral characters. The technique of isolation rearing remains the methodology of choice for many investigators, despite the fact that it offers only a rather crude analysis of the contribution of experience to song development and provides no information at all about genetic contributions to development. The latter could in principle be elucidated by the application of developmental-genetic techniques, but it is unlikely that these can easily be applied to the study of birdsong. Because developmental questions are so often posed in terms of the learned–innate dichotomy, “experience” is taken to be synonymous with “learning” and the possible role of nonobvious contributions to song development has largely been ignored. An alternative approach, based on Daniel Lehrman's interactionist theory of development, permits a more thorough appreciation of the problems that have yet to be addressed, and provides a more secure conceptual foundation for theories of song development.

The Modularity of Mind proposes an alternative to the “New Look” or “interaetionist” view of cognitive architecture that has dominated several decades of cognitive science. Whereas interactionism stresses the continuity of perceptual and cognitive processes, modularity theory argues for their distinctness. It is argued, in particular, that the apparent plausibility of New Look theorizing derives from the failure to distinguish between the (correct) claim that perceptual processes are inferential and the (dubious) claim that they are unencapsidated, that is, that they are arbitrarily sensitive to the organism's beliefs and desires. In fact, according to modularity theory, perceptual processes are computationally isolated from much of the background knowledge to which cognitive processes have access. The postulation of autonomous, domain-specific psychological mechanisms underlying perceptual integration connects modularity theory with the tradition of faculty psychology, in particular, with the work of Franz Joseph Call. Some of these historical affinities, and some of the relations between faculty psychology and Cartesianism, are discussed in the book.

In recent years, increasing public attention has been paid to voluntary action, civic engagement and philanthropy. It is in this framework that the growing numbers of childless older people are regarded as a valuable source of charitable giving. In fact, by giving to philanthropic foundations – instead of consuming their wealth or leaving inheritances – childless donors may develop into pioneers in the field of post-familial civic engagement. The article explores the circumstances under which childless older people adopt this behaviour in both Germany and the United States of America. It is found that making large donations or setting up philanthropic foundations is still an elite phenomenon, but on the other hand that establishing a foundation is attractive for childless people, both as a means of ensuring that one's name lives on, and as a way of organising bequests. Educational level, ill-health, social capital and religiosity all positively reinforce the inclination of childless people to transfer resources to charities. It is also shown that the institutional framework or organised fundraising has a large role in fostering charitable giving among the childless. The framework of charity organisations and fund raising in the country of residence plays an important role in determining the expansion and democratisation of charitable giving.