Heidi Ravven

Explore about the Famous Philosopher Heidi Ravven, who was born in No Country on April 28, 1952. Analyze Heidi Ravven’s net worth, age, bio, birthday, dating, height-weight, wiki. Investigate who is Heidi Ravven dating now? Look into this article to know how old is Heidi Ravven?

Heidi Ravven Biography

Heidi M. Ravven (born 1952) is the Bates and Benjamin Professor of Classical and Religious Studies at Hamilton College, where she has taught her specialization, Jewish Philosophy, and general Jewish Studies since 1983. She is a Fellow in Neurophilosophy of the Integrative Neurosciences Research Program, which is co-directed by Vilayanur Ramachandran and Kjell Fuxe. She has been appointed Visiting Professor of Philosophy in the School of Marxism at Northeast Normal University, Changchun, China, for 2017-20.

Professor Ravven holds a Ph.D. from Brandeis University (1984), attended Smith College, and is a 1970 graduate of the Commonwealth School, Boston. Ravven was a founding member of the Society for Empirical Ethics, an organization devoted to promoting dialogue among philosophers, neurobiologists, psychologists, anthropologists, and other social and natural scientists about ethics.

In 2004 Ravven received an unsolicited $500,000 grant from the Ford Foundation to write a book rethinking ethics. That book, The Self Beyond Itself: An Alternative History of Ethics, the New Brain Sciences, and the Myth of Free Will was published by The New Press in May, 2013. It is an extended and multidisciplinary inquiry into moral agency: why we are moral, why and when we are not, and how to get people to be more moral. Ravven concludes with her own theory of moral agency inspired by the philosophy of Spinoza, which she updates to reflect contemporary understandings of how the brain/mind works in moral thinking and action. The book is accessibly written for a generally educated audience rather than just for specialists.

Ravven turns to search the new brain sciences to discover new ways that moral agency could be rethought without free will. She concludes that there are three factors that together determine action: nature (biology, etc.), nurture (biography, history, culture, language, etc.), and present situation (social belonging and its demands, incentives, and disincentives, and the like). So the most effective way of changing individual behavior is to intervene in social and cultural and familial systems at every scale. Promoting and bolstering diversity and whistle blowing within all these systems is vital to combating the tendencies to Groupthink that human nature makes us all too prone to. For we are social and contextual beings—our brains have evolved that way. Nevertheless, as Spinoza anticipated, an arduous path of the education of desire can lead to independence of mind from the tyranny of the immediate local world for those who undertake it. We can learn to be good even if we cannot freely choose to be good.

In The Self Beyond Itself: An Alternative History of Ethics, the New Brain Sciences, and the Myth of Free Will, Ravven challenges the idea of free will. Attributing free will to human beings means that human beings have the capacity to rise above both nature and nurture and even current situation to be good people and choose to act ethically. This capacity to choose our actions—to rise above our genetic inheritance whatever it might be, above our upbringing no matter how terrible it was, and above our present situation despite its social pressures—is what is meant by “free will.” We do moral acts for moral reasons, for no other fully determining reasons, and out of no other fully determining causes—such as brain modules, group pressures, or upbringing. And that is why we can be held morally responsible. Ravven argues that this view is false and also that it is a cultural belief particular to the Western world. She traces the belief in free will to a theological myth and notion of human nature, and exposes the origins of the idea of free will in the Christian theology of the Latin West originating in the Church Father St. Augustine. She describes how that theology became secularized so that many today are unaware than free will presupposes a human person beyond nature and environment who can intervene as if from above (like an all-powerful God). “The Self Beyond Itself” was translated into Chinese under the direction of Professor Han Quihong of Northeast Normal University in Changchun, China, and published by the People’s Publishing House in 2016.

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