Settling on what we are: The central place of the sense‐of‐self in education,and the implication of the concepts of the teleon and telentropy for the development of the sense‐of‐self

The purpose of this article is to illustrate the centrality of the development of a person's sense‐of‐self in his or her personal growth, and so to justify why educators should deliberately focus the attention of learners on the development of their own senses‐of‐self.

We describe the sense‐of‐self as a person's working hypothesis of what he or she is, as a functioning being. (This is in contrast to the notion of self‐concept, which is composed of the beliefs and evaluations that one has about oneself as a person in a social context.)

To illustrate the centrality of the sense‐of‐self we introduce two associated concepts—the teleon and telentropy. Teleons are “purposeful action patterns,” which may be regarded as the defining characteristic of any living system, including human beings.

Telentropy is similar to entropy (encountered in physics and chemistry), but instead of dealing with the level of disorder in externally described systems, it represents the level of informational confusion existing within an organism regarding its own true nature.

We discuss the implications of the concepts “teleon” and “telentropy” for a person's educability, using examples from daily life and educational institutions.

We provide a number of suggestions for the revising of educational practice to foster the development of the sense‐of‐self in learners. This we demonstrate to have potentially beneficial effects of the general stress levels of society.     

The role of the coworker in reducing work–family conflict: A review and directions for future research

Work–family conflict can have a dramatic negative effect on organizational productivity. Accordingly, organizations are adopting initiatives aimed at assisting employees in achieving a balance between work and family (e.g., family-friendly work culture, supportive supervisors, work-family programs and policies, etc.). Research regarding the effectiveness of these approaches has largely ignored the role of peers/coworkers in the work–family interface. Coworkers have a unique opportunity to provide family-facilitative support as they have a clearer understanding of the nature of stressors faced by their fellow employees. Further, with the increasing prevalence of team-based organizational structures, coworkers are better prepared to offer instrumental and emotional assistance to a coworker struggling to balance conflicting work and family demands. We review the literature relevant to the role of coworker support in mitigating work–family conflict, and propose a number of potential moderators of the coworker support – work–family conflict relationship. Finally, we explore factors which may increase the likelihood that coworkers will offer vital emotional and instrumental family-facilitative support.     

Ajātasattu and the future of psychoanalytic anthropology. Part I: The promise of a culture

Conclusion Thus, we can see that Obeyesekere’s notion and usage of some psychoanalytic concepts is at variance with Freud’s formulations and with those of standard psychoanalytic theory. This divergence is also evident in Obeyesekere’s formulation of the concept of disconnection, which is arguably the most important construct in the first chapter of The work of culture. Space constraints prevent us taking-up this concept here. So let me now conclude this first part of the essay, and begin part 2 with an examination of ‘disconnection’ in the context of a discussion of Obeyesekere’s accounts of two South Asian ecstatics.     

The Œdipus complex, crystallizer of the debate between psychoanalysis and anthropology

The way that anthropologists understand the Oedipus complex, in particular, is a good example of how they understand psychoanalysis in general. Indeed, it has crystallized a set of reactions marked by ignorance, misunderstanding, distortion and screening out and at the same time has provoked suspicion among anthropologists as to psychoanalysis, according to the preconceptions of the various schools of thought and authors implied, and this from the very first contacts up to nowadays. In what way did the psychoanalysts contribute to this and what representation did they, in turn, elaborate of anthropology? The purpose of this paper is to expose the epistemological and historical conditions of the emergence of this debate, and then to develop it by following chronology up to the 1950s and 1960s, while differentiating three major cultural areas, Great Britain, the USA and France, in order to get a clearer picture. From that point on, we will try to diversify our inquiry and to formulate some interpretative hypotheses. In particular, we think that a traumatic event may have inaugurated and organized the history of the relationship between the two disciplines, producing a situation of acculturation with multiple impacts, if we identify them with two cultures coming into contact: what is at stake here is Totem and Taboo in which Freud carries through the first major psychoanalytical approach of the interpretation of ethnographic facts, that leads him to transplant the universality of the Oedipus complex to the very root of the first social institutions and to pinpoint the presence of unconscious processes in their genesis.     

The fragmentation of the religious tradition of the creation,after‐life and morality: Modernity not post‐modernity

Religion asks three central questions: ‘What becomes of us after death?’, ‘How should we lead a moral life?’, and ‘How and why were the universe, life and human beings created?’ In the past, these questions were answered together as part of a single unified narrative. From the mid‐nineteenth century onwards, the growth of modern science and of spiritualism led to a fragmentation of this religious tradition so that the questions are now often asked separately and the answers combined in unexpected ways. This phenomenon is an outgrowth of modernity, not post‐modernity. Post‐modernists have suggested that there has been a recent, new and definitive ending of modernity with a collapse of all dominant grand narratives. Religion is one of the grand narratives supposed to have suddenly unravelled and fragmented in this recent sea‐change, although post‐modernists in general have not bothered to provide the empirical evidence to demonstrate this. The detailed account of the long, slow process of religious fragmentation and the particular role of nineteenth‐century spiritualism given here shows that the post‐modernist thesis does not work for Europe's most important grand narrative—the Christian religion. We can see rather a process of slow unravelling of the origins which go back at the very least to the latter half of the nineteenth century, a time of classic modernity and confidence in progress. This tendency towards fragmentation has continued at least in Europe, but religion persists; it has not experienced the mushroom rise and sudden implosion that has characterised the (until recently) fashionable, grand narratives of the secular intellectuals. We are living in modern, not post‐modern, times.     

The Vietnamese mode of self‐reference: A model for Buddhist Egology

Buddhist egology concurs with the Husserlian claim that the enipirical ego is ‘constituted’. The Buddhist ‘deconstruction’ of the ego will not, however, pace Husserl, permit the pronoun ‘I’ to refer to a purported extra‐linguistic entity. The insights here distilled from the unique mode of self‐reference functional within the Vietnamese language secure for us an unmistakable confirmation of the Buddhist thesis and have profound consequences for the philosophical problems surrounding the existence and nature of the self and the existence of other minds.     

The secular model of the multi‐cultural state

On what model should a modern multi‐cultural democracy work? Spinosa et al. have argued that the political order should be sustained by a set of common values instilled in the citizens, without, however, any common rank order among these values. I argue that the multi‐cultural state should rather conform to what I call the Secular Model, according to which the citizens need not share any basic values at all. On the Secular Model, people individually stick to the existing constitution (only) as long as they each feel that they have good reasons to do so. To be sure, each citizen of a multi‐cultural state does need a feeling of community identity, a ‘we’ ideology, but it is desirable that each individual can have more than one such identity. It is also important that each individual can shift as he or she pleases, from one such identity to another. So this kind of identity should not be moulded by the state, but by various different free associations, independent of the state.     

Kung‐sun lung on the point of pointing: The moral rhetoric of names

Graham compares Kung‐sun Lung's “White Horse not Horse” [Graham, A.C. (1990) Studies in Chinese Philosophy and Philosophical Literature (Albany, SUNY Press)] loith the use of a synecdoche in English, “Sword is not Blade”. The Blade as part stands in here for the whole which is the Sword. But just as Sword as ‘hilt plus blade’ is more than blade, then via analogia, White Horse as ‘white plus horse’ is more than the part that is just ‘horse’. Graham had taken over this Part/Whole argument from Chad Hansen who argues that since Chinese does not require the word ma for ‘horse/horses’ to be used with prefixed articles or numerals, ma is a ‘mass‐noun’ similar to certain English mass‐nouns like ‘sand’ which also has no plural form unlike the count‐noun ‘horse’ [Hansen, Chad, (1983) Language and Logic in Ancient China (Ann Arbor, University of Michigan Press)]. Hansen then equates “White Horse is not Horse” to the Mohist argument for “Ox Horse is not Horse”. Ox‐Horse is a ‘mixed herd’ of Ox and Horse that is not (just) that part that is Horse. The same it is with the mass‐sum that is White Horse. It is like saying in English “White Sand is not Sand”. Sand being this spread of sand on the beach, it is more than just a patch of that beach that is white. But this attribution of a Part/Whole logic to Kung‐sun Lung runs up against a basic dictum stated in his thesis on ‘Pointing and Thing’. There it is noted how all things can be pointed out except thing itself because the word “thing” leaves nothing to exclude for it to be stand out. Since that thesis is derived from the law of the excluded middle where a thing is either X or not X, it is not possible for Kung‐sun Lung to subscribe to a Part/Whole logic which basically argues for a thing being both X and not X.     

Neurocognitive anthropology: what are the options?

Investigation of the cerebral organization of cognition in modern humans may serve as a tool for a better understanding of the evolutionary origins of our unique cognitive abilities. This commentary suggests three approaches that may serve this purpose: (1) cross-task neural overlap, referred to by Vaesen; but also (2) co-lateralization of asymmetric cognitive functions and (3) cross-functional (effective) connectivity.     

Quo Vadis? The Capability Space and New Directions for the Philosophy of Educational Research

Amartya Sen’s capability approach creates an evaluative space within which individual well-being is considered in ways that diverge from dominant utilitarian views. Instead of measuring well-being based on the accumulation of wealth and resources by individuals and nations, the capability approach focuses on the opportunities (capabilities) an individual has to choose and pursue a life they have reason to value. The capability space is introduced with an explanation of Sen’s evaluative framework. It is claimed that conceptions of well-being are inextricably linked to our values and views of what constitutes justice, the ‘good life’ and notions of human flourishing. The paper invites philosophical reflection on how the capability approach can inform the development of a research paradigm that furthers our understandings of individual well-being and human flourishing. A specific focus is given to what more can be done to assist children and young people in making the best of their situation in negotiating a valued life for themselves in which they can flourish.     

The Concept of the Subject in the Philosophical Hermeneutics of Hans‐Georg Gadamer

Abstract

Certain critics, e.g. Manfred Frank and Hans‐Herbert Kögler, claim that Hans‐Georg Gadamer’s philosophical hermeneutics reduces the individual subject to a mere instrument of history and tradition, the latter reproducing themselves through the subject. However, Gadamer also emphasizes the active role of the subject in shaping and creating history and tradition. In this article I argue that the critics mistakenly emphasize a one‐sided conception of history. By incorporating both active and passive aspects of the subject, Gadamer’s philosophical hermeneutics provides the means by which the individual may be conceived more aptly in an interdependent, dialectical relation to their corresponding historical, cultural, and social context.     

Single‐prime negative priming in the shape‐matching task: Implications for the role of perceptual segmentation processes

Using the shape‐matching task developed by DeSchepper and Triesman (1996), Loula, Kourtzi, and Shiffrar (2000) demonstrated that negative priming only occurred in that task when minimal segmentation cues were available in the prime display. Loula et al. (2000) interpreted their results as revealing that negative priming in the shape‐matching task is directly caused by difficulty in segmenting the prime target from the prime distractor. We offer an alternative interpretation of their results, suggesting that a failure to observe negative priming when segmentation cues are present was incidental to the perceptual segmentation process. Instead, we provide evidence suggesting that an easier perceptual segmentation task contributes positive priming influences that makes a negative priming effect more difficult to observe. Once these positive priming influences are removed, we observed negative priming both when the perceptual segmentation task is trivial and when perceptual segmentation is not a component of the prime task at all.     

Nicknames of notorious American twentieth‐century deviants: The decline of the folk hero syndrome

This report examines the public use of personal nicknames for notorious American Twentieth Century Deviants. The analysis documents the frequency of nicknames by decade in the twentieth century, the category of the deviant act committed by the person nicknamed, and the connotations of the nicknames. The relationship between the use of nicknames for deviants, and deviants as folk heroes is explored. The data indicate that the public use of personal nicknames for deviants peaks in the 1920's and 1930's and has been declining ever since. This phenomenon parallels the decline in American's belief in the “rags to riches” type of folk hero.     

Rationality and madness: The post‐modern embrace of Dionysus and the neo‐vedānta response of Radhakrishnan

Following the lead of Nietzsche, several post‐modern philosophers challenge the Western notion of rationality and its representational model of thought and embrace the Dionysian element in Nietzsche's philosophy, which can take the form of embracing madness (Foucault), desire (Deleuze and Guattari), or carnival (Kristeva). This paper will place Radhakrishnan into the context of a hermeneutical dialogue with these figures from post‐modern philosophy, and it will attempt to address the issue of the post‐modem attack on rationality by these post‐modern philosophers by comparing their concept of rationality with that espoused by Radhakrishnan. It will also be demonstrated that for Radhakrishnan reason supplies conceptual clarity, is subordinate to intuition, and justifies the validity of intuition which transcends reason. It will be argued that Radhakrishnan agrees with the post‐modernist that reason is not universal, but he does not share their radical scepticism as his philosophy seeks wholeness, unity, order, and rationality in conjunction with intuition in contrast to the choice of these post‐modernist for diversity, difference, and chaos, and madness.     

The demotion of alpha‐homo sapiens: Consciousness,punctuated equilibrium,and the laws of the game

The result of using Eigen and Winkler's LIFE/DEATH GAME to integrate Rashevksy's social physics and Rapoport's mathematical game theory, synchrony removes the arbitrariness from problems of ethics. It focuses on the primary conflicts between strategies that optimize individual survival and those that optimize survival of groups. According to synchrony, cooperation is an optimal strategy, not because cooperation conforms to some ethical pattern, but because the evolution of our technical societies has made the alternatives to cooperation potentially lethal at all levels of human interaction. Eigen and Winkler offer hypercycles as a possible method of resolving problems that conventional wisdom has labeled “irreconcilable differences.”

Combined with the findings of clinical psychologist Paul Meehl and cultural anthropologist Magoroh Maruyama, Eigen and Winkler's LIFE/ DEATH GAME indicates that a pattern of reasoning, called Alpha‐H, is not only a formidable obstacle to cooperation, it threatens contemporary societies with extinction through violent conflicts, social upheavals economic collapse or all three together.

The Demotion of Alpha‐H argues that an inability to deal constructively with change and/or diversity is Alpha‐H's fatal flaw. And the removal of gender bias toward opponent processes reasoning is a crucial step toward correcting it. The key concept is the LIFE/DEATH GAME.