Moral Neuroeducation for a Democratic and Pluralistic Society

Acknowledgements
Introduction
	The Moral Neuroeducation: A Field to Discover
Contents
Part I: Ethics for Neuroeducation
	Chapter 1: Must Ethics for Moral Neuroeducation Be Naturalistic?
		1.1 Understanding Naturalism
		1.2 Overcoming the Naturalization of Moral Life
		1.3 What Is Meant by “Education”?
		1.4 Non-naturalistic Neuroethics for a Moral Neuroeducation
		1.5 Humanistic Neuroeducation
		References
	Chapter 2: Non-naturalistic Neuroethics for Moral Neuroeducation
		2.1 What Is the Future of the Learning Brain?
		2.2 The Need to Reflect on the Ethical Aim of Neuroeducation
		2.3 Neuroeducation in the Light of Non-naturalistic Neuroethics
		2.4 The Contribution of the Moral Neuroeducation
			2.4.1 Combating Demoralisation in Education
			2.4.2 Eradicating Social Phobias
			2.4.3 Cultivating the Values and Virtues of Civic Ethics Through Education
			2.4.4 Rejecting all Forms of Moral Hypocrisy
		2.5 Conclusion
		References
	Chapter 3: Moral Neuroeducation from a Phylogenetic, Ontogenetic and Functional Perspective
		3.1 Introduction
		3.2 Phylogenesis, Ontogenesis and the Functionality of Moral Agency
		3.3 Moral Agency Studies as Foundation for Reflection on Key Issues in Moral Neuroeducation
			3.3.1 Brain Plasticity and Proactive Epigenesis
			3.3.2 Prosociality and Biological Predispositions
			3.3.3 Moral Neuroeducation and Cordial Reason: An Emotive-Rational Moral Education
		3.4 Conclusions
		References
	Chapter 4: Moral Neuroeducation, Ethics of Justice and Pluralism
		4.1 Introduction
		4.2 Moral Neuroeducation and Its Risks
		4.3 Cognitivism, Deontology and Political Liberalism
		4.4 Ethical Minimalism: An Antidote to Indoctrination
		4.5 Conclusions
		References
Part II: Moral Emotions in Neuroeducation
	Chapter 5: The Role of the Emotions in Moral Neuroeducation
		5.1 Introduction
		5.2 Moral Education Versus Emotional Management
		5.3 The Role of the Emotions in Moral Neuroeducation
			5.3.1 The Physiological Component
			5.3.2 The Physiological Component
			5.3.3 The Evaluative Component
			5.3.4 The Narrative Component
		5.4 Moral Education
		References
	Chapter 6: Why Moral Neuroeducation Should Embrace Ethical Humour
		6.1 Introduction
		6.2 “Ethical Humour” Is the Reflection of an Ethical Character
			6.2.1 Humour Is the Ability to Perceive the Comical
			6.2.2 Humour Reflects an Individual’s Ethical Education
		6.3 “Ethical Humour” Is “Therapeutic Humour”
			6.3.1 “Therapeutic Humour” Stimulates the Immune System and Combats Stress
			6.3.2 “Therapeutic Humour” Stimulates the Brain to Secrete Endorphins, Which Have an Analgesic Effect
			6.3.3 Other Benefits of “Therapeutic Humour” in a Healthcare Context
		6.4 The Risk of Not Working with a Concept of “Ethical Humour” When Assessing the Effects of Humour in a Healthcare Setting
		6.5 The Process of the Perception and Understanding of Humour in the Brain
			6.5.1 Patients with Right Hemisphere Damage (RHD) Suffer from Personality Changes, and a Tendency to Laughing Inappropriately or Offensively
			6.5.2 Patients with Left Hemisphere Damage (LHD) Do Not Suffer from Personality Changes and Understand Humour Better than Patients with RHD
			6.5.3 The Left Hemisphere Perceives an Incongruity, and the Right Hemisphere Resolves It in a Socially Appropriate Manner
			6.5.4 Within the Right Hemisphere, the Right Frontal Lobe Is the Most Important Element for Understanding Humour
			6.5.5 Both Hemispheres of the Brain Work Together During Humour and Mirth
			6.5.6 The Incongruity that Causes Laughter Is Manifested in the Brain by a Negative Polarisation Following a Positive Polarisation
			6.5.7 The Brain’s Left Hemisphere Performs the Cognitive Processing of Humour and the Mesolimbic Reward Network Develops the Corresponding Pleasant Emotion
			6.5.8 Laughter Involves Numerous Regions of the Brain
		6.6 The Question of Freedom: A Key Issue for a Neuroethics of Humour
			6.6.1 Are We Free to Laugh?
			6.6.2 The Emotion of Hilarity Causes Involuntary Laughter
			6.6.3 We Can Laugh Voluntarily Without Feeling the Emotion of Mirth
			6.6.4 Involuntary Emotional Smiling Activates the Limbic System and Voluntary Unemotional Smiling Activates Areas of the Frontal Cortex
			6.6.5 The Electrical Stimulation of an Area in the Left Frontal Lobe of the Cortex Resulted in the Emotion of Mirth, But Without a Corresponding Cognitive Component
			6.6.6 laughter is prompted by perceptions of humorous incongruity or a recollection of humorous memories, which activates sites in the brain that induce the emotion of mirth. However, other parts of the brain can participate in the inhibition of ina
			6.6.7 The cerebellum can play a role in modulating the intensity and duration of laughter
			6.6.8 The reaction to tickling reinforces the idea that the cerebellum modulates laughter depending on contextual information.
			6.6.9 Listening to others laugh activates parts of the brain that contribute to us experiencing the emotion of mirth
		6.7 Malicious Laughter and the Virtues of Humour
		6.8 The Physiological Basis of Humour as an Enhancer of Virtues
		6.9 Conclusions
		References
	Chapter 7: The Uses of the Imagination in Moral Neuroeducation
		7.1 Introduction
		7.2 Triune Ethics and Moral Neuroeducation
		7.3 The Social Nature of Moral Imagination
		7.4 Neurobiology, Affective Neuroscience and Cognitive Science
		7.5 The Cultivation of Moral Imagination
		7.6 Conclusions
		References
	Chapter 8: Overcoming Neuroessentialism. Towards an Integral Notion of Subjectivity for Moral Neuroeducation
		8.1 Introduction
		8.2 The Vigour of the Nietzschean Critique of Science from the Point of View of Value
		8.3 Embodiment, Emotions and the Sense of Self
		8.4 The Socially Situated Self-Experience in the Lifeworld
		8.5 Conclusion
		References
Part III: Moral Neuroeducation in Practice
	Chapter 9: Guidelines to Opening up Spaces for Shaping and Training Moral Judgement in Organizations. A Proposal Based on Neuro(Advances)
		9.1 Introduction
		9.2 What Does It Mean to Forge Moral Character in Organisations?
		9.3 What Do the Neuro Disciplines Tell Us About Forging Moral Character in Organisations?
		9.4 How to Design Spaces for Creating the Optimum Moral Judgements Within Organisations
		9.5 Guidelines for Moral Training in Organisations
		9.6 Conclusion
		References
	Chapter 10: Moral Neuroeducation: Proactive Epigenesis and Poverty
		10.1 Introduction: Bridging the Gap Between Neuroethics and Neuroeducation
		10.2 The Basics of Neuroeducation
		10.3 Moral Neuroeducation: Approaching the Concept
		10.4 Perspectives on Moral Neuroeducation
			10.4.1 Proactive Epigenesis in Relation to Poverty and Aporophobia
			10.4.2 Proactive Epigenesis in Relation to Emotional Deprivation
		10.5 Conclusions
		References
	Chapter 11: The Case of Gender in Moral Neuroeducation
		11.1 Introduction
		11.2 Concepts of Sex and Gender in Neuroscientific Research
			11.2.1 The Neuromyth as a Scientific Thesis
			11.2.2 Concepts of Sex and Gender
		11.3 Moral Neuroeducation in Relation to Sex/Gender
			11.3.1 Proposals for Integrating the Gender Perspective into Moral Neuroeducation
				11.3.1.1 Studies on Sex Differences in Moral Cognition
		11.4 Conclusions and Future Directions
		References
	Chapter 12: Neuroleadership: Diversity as a Moral Value in Organisations
		12.1 Introduction
		12.2 An Approach to the Concept of “Neuroleadership”
		12.3 Leadership vs Management: Establishing the Difference
		12.4 Neuroleadership: A Disciplinary Technique?
		12.5 From Leadership to Ethical Management
		12.6 Diversity as a Moral Value in Organisations
		12.7 Conclusion
		References
	Chapter 13: Moral Neurolearning by Machines: Artificial Values, Intelligences and Neural Networks
		13.1 Introduction
		13.2 Artificial Neural Networks (ANN): The Possibility That Things Can Learn
		13.3 Moral Learning by Machines: The Possibility That Things Could Acquire Values
		13.4 The Moral Education of Machines: Concerning the Non-existence of Morally Intelligent Technology
		References
Index