Vasil'Év and Imaginary Logic

This paper is about the ‘Imaginary Logic’ developed by the Russian logician Nicholas Vasil'év between about 1910 and 1913, a logic that is often claimed to be a forerunner of different sorts of modern nonclassical logics. The paper describes the content of that logic (not by trying to interpret it in modern logic, as some commentators have done, but by describing it in its own terms). It then looks at the philosophical underpinnings of the logic. Finally, in the light of the preceding, it discusses Vasil‘év's place in the history of logic.     

Winnicott and Lacan: a missed encounter?

Winnicott was able to say that Lacan's paper on the mirror stage "had certainly influenced" him, while Lacan argued that he found his object a in Winnicott's transitional object. By following the development of their personal relations, as well as of their theoretical discussions, it is possible to argue that this was a missed encounter--yet a happily missed one, since the misunderstandings of their theoretical exchanges allowed each of them to clarify concepts otherwise difficult to discern.     

Justice,Law and Philosophy—an interview with Jacques Derrida

In South Africa the acquisition of full political and civil rights for all rectified the former political situation of apartheid South Africa. Against the background of key developments in the political legacy of the West, including the opposing theoretical orientations of individualistic and universalistic approaches, the historical roots of those conditions which eventually were recognised as essential for the idea of a just state are highlighted. Adding a mere multiplicity of individuals (atomistic social contract theories) or postulating one or another encompassing whole (such as Rousseau's volonté générale) precludes an insight into the own inner laws of distinct societal spheres. The concept of sovereignty appears not to be sufficient to delimit state-law properly. An alternative view is introduced by Althusius (1603) with his objection to the application of the whole-parts relation to society and the state. He acknowledges ‘leges propriae’ (proper laws for each societal collectivity and thus opened up an avenue for introducing the principle of sphere-sovereignty, which leaves room for the internal spheres of law of non-political societal entities as well as for personal freedom. If the spheres of public law, civil private law and non-civil private law are intact, political freedom, personal freedom and societal freedoms are secured—the structural conditions for the just state. The Constitution of South Africa incorporates these requirements for a Rechtsstaat and in addition contains a unique equity content. The future of the South African democracy is therefore crucially dependent upon the internalisation of a truly Rechtsstaat political culture.     

Una introducción al sujeto vacío en la enseñanza de Jacques Lacan

Resumen

El presente artículo pretende elucidar cómo se razona el sujeto en la experiencia psicoanalítica. En concreto, se examinan tres vertientes distintas de la dimensión subjetiva en psicoanálisis: (a) el sujeto representado por el significante, tal y como se puede localizar en la cura a través de la enunciación; (b) el sujeto en su necesidad lógica, como falta que sutura el discurso; y (c) el sujeto en su relación al discurso de la ciencia.     

Habermas, Pupil Voice, Rationalism, and Their Meeting with Lacan’s Objet Petit A

‘Pupil voice’ is a movement within state education in England that is associated with democracy, change, participation and the raising of educational standards. While receiving much attention from educators and policy makers, less attention has been paid to the theory behind the concept of pupil voice. An obvious point of theoretical departure is the work of Jürgen Habermas, who over a number of decades has endeavoured to develop a theory of democracy that places strong significance on language, communication and discourse. This paper is an attempt to gauge the usefulness of Habermas’ approach to understanding the theory of pupil voice, in particular how his theory of universal pragmatics lends itself to a ‘philosophy of between’, a philosophy that finds echoes in the conflicted nature of schooling that ‘pupil voice’ is supposed to rectify to some extent. The paper also explores the drawbacks of a Habermasian approach, in particular his overreliance on rationality as a way of understanding communication. Lacan’s concept of the objet petit a is introduced as an alternative way of understanding pupil voice.     

Real-time sharing of gaze data between multiple eye trackers–evaluation,tools, and advice

Technological advancements in combination with significant reductions in price have made it practically feasible to run experiments with multiple eye trackers. This enables new types of experiments with simultaneous recordings of eye movement data from several participants, which is of interest for researchers in, e.g., social and educational psychology. The Lund University Humanities Laboratory recently acquired 25 remote eye trackers, which are connected over a local wireless network. As a first step toward running experiments with this setup, demanding situations with real time sharing of gaze data were investigated in terms of network performance as well as clock and screen synchronization. Results show that data can be shared with a sufficiently low packet loss (0.1 %) and latency (M = 3 ms, M A D = 2 ms) across 8 eye trackers at a rate of 60 Hz. For a similar performance using 24 computers, the send rate needs to be reduced to 20 Hz. To help researchers conduct similar measurements on their own multi-eye-tracker setup, open source software written in Python and PsychoPy are provided. Part of the software contains a minimal working example to help researchers kick-start experiments with two or more eye trackers.     

Misers or lovers? How a reflection on Christian mysticism caused a shift in Jacques Lacan’s object theory

In his sixth seminar, Desire and Its Interpretation (1956–1957), Lacan patiently elaborates his theory of the ‘phantasm’ ($?a), in which the object of desire (object small a) is ascribed a constitutive role in the architecture of the libidinal subject. In that seminar, Lacan shows his fascination for an aphorism of the twentieth century Christian mystic Simone Weil in her assertion: “to ascertain exactly what the miser whose treasure was stolen lost: thus we would learn much.” This is why, in his theory, Lacan conceptualizes the object of desire as the unconsumed treasure—and, in that sense, the “nothing”—on which the miser’s desire is focused. But the more Lacan develops his new object theory, the more he realizes how close it is to Christian mysticism in locating the ultimate object of desire in God, in a sevenfold “nothing” (to quote the famous last step in the ascent of the Mount Carmel as described by John of the Cross). An analysis of Shakespeare’s Hamlet allows Lacan to escape the Christian logic and to rearticulate the object of desire in an ‘unchristian’ tragic grammar. When he replaces the miser by the lover as paradigm of the subject’s relation to its object of desire, he substitutes a strictly Greek kind of love—eros, not agape—for the miser’s relationship to his treasure. Even when, in the late Lacan, “love” becomes a proper concept, its structure remains deeply “tragic.”     

Responses to visual,tactile and visual–tactile forward collision warnings while gaze on and off the road

The objective of the current driving simulator study (N = 20) was to assess brake reaction time (BRT) and subjective experiences of visual (V), tactile (T), and visual–tactile (VT) collision warnings when the drivers’ visual orientation was manipulated between four locations (i.e., road and three different mirror locations). V warning was a blinking light in a windscreen, T warning was implemented by a vibrating accelerator pedal, and VT warning was their synchronous combination. The results showed that all the warning stimuli were detected in 100% accuracy in all visual orientations, but T and VT warnings produced significantly faster BRTs when compared to V warning. It was found that BRT to V warning was the slowest while observing the furthermost side mirror. However, BRTs following T and VT warnings remained unaffected by the visual orientations. Both the objective BRT measurements and subjective evaluations indicated a superiority of T and VT warnings against a sole V warning, not only in general terms, but also separately for different visual orientations.     

Personality,religiousness and spirituality – interrelations and structure – in a sample of religious Jewish women

The relations between measures of personality, mystical prayer experience, religious behaviour and multidimensional spirituality were examined on a sample of 121 young religious Jewish Israeli women. Bivariate correlations indicated that while all dimensions of personality were significantly related to some aspects of religiousness and spirituality, conscientiousness and agreeableness were related to most measures. Openness to experience was related to all experiential measures and extroversion was related only to Spiritual Well-being. These results provide support for the generalisability of past research with predominantly Christian samples of varied levels of religiousness and indicate the importance of using multidimensional measures for researching complex constructs such as religiousness and spiritually. In addition, exploratory and confirmatory factor analyses did not provide conclusive support for the notion that religiousness and spirituality constitute a sixth dimension of personality.     

Diminishing Returns to Income, Companionship – and Happiness

From philosophical and intuitive sources, I find three goods that should serve as ultimate ends in assessing a high quality of life: subjective well-being, human development, and justice. With acknowledged plural ends (we use them whether we acknowledge them or not), each takes its value from its scarcity relative to the other two – a version of diminishing marginal utility. Contrary to economists' belief that income (together with leisure) is the source of all utility, evidence shows that companionship, which does not pass through the market, has higher utility and contributes more to well-being than does income. But if money income has diminishing marginal utility, so does this competing good, companionship. With arguments drawn from the meaning of happiness, I show that happiness, too, may have diminishing marginal utility and that often it must rely for its hedonic and social value on such other goods as human development and justice.     

Killing the father,Parmenides: On Lacan’s anti-philosophy

This paper examines the historical claims about philosophy, dating back to Parmenides, that we argue underlie Jacques Lacan’s polemical provocations in the mid-1970s that his position was an “anti-philosophie”. Following an introduction surveying the existing literature on the subject, in part ii, we systematically present the account of classical philosophy Lacan has in mind when he declares psychoanalysis to be an antiphilosophy after 1975, assembling his claims about the history of ideas in Seminars XVII and XX in ways earlier contributions of this subject have not systematically done. In part iii, focusing upon Lacan’s remarkable reading of Descartes’ break with premodern philosophy—but touching on Lacan’s readings of Hegel and (in a remarkable confirmation of Lacan’s “Parmenidean” conception of philosophy) the early Wittgenstein—we examine Lacan’s positioning of psychoanalysis as a legatee of the Cartesian moment in the history of western ideas, nearly-contemporary with Galileo’s mathematization of physics and carried forwards by Kant’s critical philosophy and account of the substanceless subject of apperception. In different terms than Slavoj ?i?ek, we propose that it is Lacan’s famous avowal that the subject of the psychoanalysis is the subject first essayed by Descartes in The Meditations on First Philosophy as confronting an other capable of deceit (as against mere illusion or falsity) that decisively measures the distance between Lacan’s unique “antiphilosophy” and the forms of later modern linguistic and cultural relativism whose hegemony Alain Badiou has decried, at the same time as it sets Lacan’s antiphilosophy apart from the Parmenidean legacy for which thinking and being could be the same.