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Deception --- Psychological aspects.

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Ein Leben ohne Hoffnung, so will es eine verbreitete Intuition, ist nicht lebenswert – wenn ein Leben ohne Hoffnung überhaupt möglich ist. Der landläufigen Ansicht nach ist Hoffnung ein Gut. Doch dass die Dinge nicht so einfach liegen, zeigt sich bereits an der ältesten abendländischen Geschichte zur Hoffnung, dem Pandoramythos bei Hesiod. Der Mythos stellt Hoffnung als Übel dar, als Teil einer Strafe, die Zeus den Menschen auferlegt. Diese Wertung der Hoffnung widerspricht der Intuition vieler Interpreten und war Anlass, den Mythos in verschiedenster Weise so zu interpretieren, dass Hoffnung nicht mehr als Übel dasteht. Hoffnung kann jedoch in vielerlei Weise defizitär sein. Wir sprechen etwa davon, dass Hoffnungen täuschen oder trügen. In harmlosen Fällen heißt das nicht mehr, als dass sich diese Hoffnungen nicht erfüllen und zu hoffen daher aussichtslos wäre. In weniger harmlosen Fällen wirft man dem Hoffenden vor, er müsste selbst wissen, dass seine Hoffnung sich nicht erfüllen werde, und habe sich nur durch seinen Wunsch, das Erhoffte möge eintreten, zu dem Glauben verführen lassen, es könne eintreten. Ein solcher Vorwurf ist keineswegs abseitig, Hoffnung steht in einem kontingenten, doch engen Zusammenhang mit Selbsttäuschung. Hoffnung beinhaltet einen Wunsch nach dem Erhofften und trägt damit die Motivation in sich, die Aussichten auf das Eintreten des Erhofften den eigenen Wünschen entsprechend einzuschätzen. Es ist dieser Zusammenhang, der Hesiod zu seinem harten Urteil über die Hoffnung gebracht haben könnte. Und es ist dieser Zusammenhang, dessen sorgfältiger Analyse dieses Buch gewidmet ist.

Hope. --- Self-deception. --- Deception --- Defense mechanisms (Psychology) --- Self-perception --- Emotions

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Self-deception raises complex questions about the nature of belief and the structure of the human mind. In this book, Alfred Mele addresses four of the most critical of these questions: What is it to deceive oneself? How do we deceive ourselves? Why do we deceive ourselves? Is self-deception really possible? Drawing on cutting-edge empirical research on everyday reasoning and biases, Mele takes issue with commonplace attempts to equate the processes of self-deception with those of stereotypical interpersonal deception. Such attempts, he demonstrates, are fundamentally misguided, particularly in the assumption that self-deception is intentional. In their place, Mele proposes a compelling, empirically informed account of the motivational causes of biased beliefs. At the heart of this theory is an appreciation of how emotion and motivation may, without our knowing it, bias our assessment of evidence for beliefs. Highlighting motivation and emotion, Mele develops a pair of approaches for explaining the two forms of self-deception: the "straight" form, in which we believe what we want to be true, and the "twisted" form, in which we believe what we wish to be false. Underlying Mele's work is an abiding interest in understanding and explaining the behavior of real human beings. The result is a comprehensive, elegant, empirically grounded theory of everyday self-deception that should engage philosophers and social scientists alike.

Self-deception. --- Deception --- Defense mechanisms (Psychology) --- Self-perception --- Self-deception --- Deception. --- Chicanery --- Deceit --- Subterfuge --- Truthfulness and falsehood --- Intrigue

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What is it to deceive someone? And how is it possible to deceive oneself? Does self-deception require that people be taken in by a deceitful strategy that they know is deceitful? The literature is divided between those who argue that self-deception is intentional and those who argue that it is non-intentional. In this study, Annette Barnes offers a challenge to both the standard characterization of other-deception and characterizations of self-deception, examining the available explanations and exploring such questions as the self-deceiver's false consciousness, bias and the irrationality and objectionability of self-deception. She arrives at a non-intentional account of self-deception that is deeper and more complete than alternative non-intentional accounts and avoids the reduction of self-deceptive belief to wishful belief.

Self-deception. --- Deception --- Defense mechanisms (Psychology) --- Self-perception --- Self-deception --- Arts and Humanities --- Philosophy

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Most of us think we are about 15 per cent cleverer, nicer, more attractive and better drivers than others think we are. It seems deception begins at home. After all the most convincing liars convince themselves first. Sellers and buyers, parents and children, friends and lovers must conceal from each other the unutterable truth that they don’t believe or want the same things. In this book, Ziyad Marar throws a revealing light on the many ways deception is woven into the texture of human life: our wiring leaves us easily suckered by persuasive illusions, while our contradictory desires (for sex and honesty, money and kindness, for cake and losing weight) force us to cook up self-serving stories. We manage flattering impressions with effortless skill, while pretending our sins and self-indulgences are beyond our control. Drawing on insights from philosophy, psychology and literature Marar explores the implications for living well in the shadow of Kant’s humbling thought that “out of the crooked timber of humanity, no straight thing was ever made”.

Deception. --- Self-deception. --- Deception --- Defense mechanisms (Psychology) --- Self-perception --- Chicanery --- Deceit --- Subterfuge --- Truthfulness and falsehood --- Intrigue --- Philosophical anthropology --- General ethics