It's Personal—Or Not At All: On God as Love/r

Abstract : Henriksen discusses what it means that God is personal, with special regard to the claim that God is love. If God is love, God must be understood as personal. This approach is related to different elements concerning human life and human freedom, and how to engage in human life. Also the radical alternative is suggested: instead of understanding God as love, the alternative is considered that death is God (as the final and strongest power there is). This alternative shows that it is the most likely interpretation of actual human conduct to opt for the alternative that God is love. Hence, to understand God as love is part of what it means to relate humanely and with hope to what is taking place in human life.     

KINDS AND CONSCIOUS EXPERIENCE: IS THERE ANYTHING THAT IT IS LIKE TO BE SOMETHING?

Abstract: In this article I distinguish the notion of there being something it is like to be a certain kind of creature from that of there being something it is like to have a certain kind of experience. Work on consciousness has typically dealt with the latter while employing the language of the former. I propose several ways of analyzing what it is like to be a certain kind of creature and find problems with them all. The upshot is that even if there is something it is like to have certain kinds of experience, it does not follow that there is anything it is like to be a certain kind of creature. Skepticism about the existence of something that it is like to be an F is recommended.     

A Guide to Thinking about Emergence

A basic survey of the issues that arise in discussing emergence is presented, together with suggestions on how the concept should be approached. Emergence is an alternative to reductionism. The emergence story invites us to see that nothing transcends nature like nature itself; it is a radically new way to think about the natural order, and it reshapes our ideas of matter. Special attention is given to the idea of meaning in life. Three options are discussed for thinking about the meaning of life: that it is fundamental to the nature of things, that it is an illusion, and that it is an emergent property of matter. The third option is favored—that the universe has no telos, and yet makes possible the spontaneous emergence of purpose. Caution is advised against exploiting the idea of emergence. The most important task is to understand the science of emergence and only then to move into interpretations from the humanities and theology.     

心理弹性视域下老子的守柔思想及其家庭教育意涵

心理弹性是积极心理学的研究热点,其研究趋势正向老子守柔的观点靠近。“韧”是“柔”最基本的语义,守柔是一种温和的韧性,带有弹性特征,是以积极的态度对外界刺激予以动态调控和适应,体现了在坚韧中渗透、在温和中顺从、在容纳中消融、在去欲中致静、在处下中利他、在统合中促和的心理弹性内涵。基于此,守柔式家庭教育的弹性策略可以是:认知上的弹性预设,即以家长的理性引导而促进孩子的适应性; 情绪上的弹性传递,即以家长的积极心态而诱发孩子的积极性; 沟通上的弹性拓展,即以家长的易接触性而增强孩子的可塑性; 动力上的弹性支持,即以家长的柔性操作而提升孩子的抗压性。     

The morality of weapons research

I ask whether weapons research is ever justified. Weapons research is identified as the business of the engineer. It is argued that the engineer has responsibility for the uses to which the tools that he designs can be put, and that responsibility extends to the use of weapons. It is maintained that there are no inherently defensive weapons, and hence there is no such thing as ‘defensive’ weapons research. The issue then is what responsibilities as a professional the engineer has in regard to such research. An account is given to ground the injunction not to provide the means to harm as a duty for the engineers. This account is not, however, absolutist, and as such it allows justifiable exceptions. The answer to my question is thus not that weapons research is never justified but there must be a strong assurance that the results will only be used as a just means in a just cause.     

The analyst's anxieties in the first interview: Barriers against analytic presence

To answer the questions: why don't more people enter analysis and how do we get more people to do so? Attention is drawn to anxieties in the analyst that become obstacles to the initiation of analysis. The main focus of the paper is how to understand why analysts, irrespective of patient characteristics, seem to have resistances against embarking on analysis. Being a meeting between strangers the consultation activates strong emotional reactions in both parties. One way of coping is defensively to diagnose, assess and exclude instead of being present as an analyst. The analytic frame of a consultation is ambiguous, and a secure analytic function is needed in order to meet the openness and unpredictability of this frame. A fragile psychoanalytic identity is seen as central to analysts' failure to create an analytic practice; it takes years to develop and maintain a robust analytic function, and analytic work continues to cause disturbing emotional reactions in the analyst. Analysts' vulnerable identity is also linked to the history of psychoanalysis that has fostered an ideal of analytic practice that is omnipotent and impossible to reach. Therefore it is no wonder that attempts to reach a convinced recommendation of analysis can become diverted in the process of consultation. Confronting these inner impediments in order to strengthen the analytic identity is suggested as a better way to get more analytic patients than to keep looking for so‐called analysability in patients.     

Response to ‘Transgender medicalization and the attempt to evade psychological distress’ (Withers 2020) and to Herdzik’s (2021) response to Withers

Psyche is non-binary and multiple and clinical work in the analytic container must be held in the fluidity of multiplicity. Analysts are called to bring Queer energy to analytical attitude. Queer energy is intrinsically non-conforming and desires to confront a priori concepts in service to the unfolding of the Self. A Queer analytic attitude seeks to blur narrative, deconstruct language and listen deeply for what is emergent in the field. Queer energy is also deeply activating and often results in polarizations of attitude and a failure to hold what is emergent. This response to Withers (2020) and to (Herdzik 2021) is an invitation for all of us to engage our activated complexes around work with transgender issues and the fluidity of the Queer experience. The multiplicity of the Self seeks to be known through analytic process. Consciously held authentic experience of what is emergent and thus unknown is at the core of this process. An analysis capable of holding Queer energy offers a theatre for the exploration of gender identity and its expression.     

类别变量的中介效应分析

在心理学和其他社科研究领域,研究者能熟练地进行连续变量的中介效应分析,但面对自变量、中介变量或(和)因变量为类别变量的中介效应分析,研究者往往束手无策。在阐述类别自变量中介分析方法的基础上,我们建议使用整体和相对中介相结合的类别自变量中介分析方法,并给出了分析流程。以二分因变量为例,讨论了中介变量或(和)因变量为类别变量的中介分析方法的发展过程(即尺度统一的过程),建议通过检验Za×Zb的显著性来判断中介效应的显著性。用二个实际例子演示如何进行类别变量的中介效应分析。最后展望了类别变量的中介效应分析研究的拓展方向。     

Implicit action encoding influences personal-trait judgments

When an observed action (e.g., kicking) is compatible to a to be produced action (e.g., a foot-key response as compared to a finger-key response), then the self-produced action is more fluent, that is, it is more accurate and faster. A series of experiments explore the notion that vision-action compatibility effects can influence personal-trait judgments. It is demonstrated that when an observed individual carries out an action that is compatible with the participants' response, (1) this individual is identified more fluently, and (2) the observed individual's personality is attributed with the properties of the observed action. For example, if it is easier to identify one individual with a foot-response when he is seen kicking a ball, as compared to typing, he is perceived to be more 'sporty'. In contrast, if it is easier to identify one individual with a finger response when he is seen typing as compared to kicking a ball, he is associated with the 'academic' trait. These personal-trait judgment effects can be observed with explicit measures, where participants are asked to rate the sporty/academic nature of the person on a scale. They are also obtained when implicit measures are taken in a priming task, where participants are never explicitly asked to rate the personalities of the individuals. A control experiment rules out that these personal-trait effects are merely due to an association of motor responses (foot, finger) to individuals while identifying them, but that these effects depend on a prior manipulation of vision-action fluency.     

Instrumental Values – Strong and Weak

What does it mean that an object has instrumental value? While some writers seem to think it means that the object bears a value, and that instrumental value accordingly is a kind of value, other writers seem to think that the object is not a value bearer but is only what is conducive to something of value. Contrary to what is the general view among philosophers of value, I argue that if instrumental value is a kind of value, then it is a kind of extrinsic final value.     

Poisoning the Well

In this paper it is shown is that although poisoning the well has generally been treated as a species of ad hominem fallacy, when you try to analyze the fallacy using ad hominem schemes, even by supplementing with related schemes like argument from position to know, the analysis ultimately fails. The main argument of the paper is taken up with proving this negative claim by applying these schemes to examples of arguments associated with the fallacy of poisoning the well. Although there is a positive finding in this quest, in that poisoning the well is shown to be based on and associated with these forms of argument in interesting ways, the paper in the end is led to the conclusion that the fallacy is irreducibly dialectical. Poisoning the well is thus analyzed as a tactic to silence an opponent violating her right to put forward arguments on an issue both parties have agreed to discuss at the confrontation stage of a critical discussion. It is concluded that it is a special form of strategic attack used by one party in the argumentation stage of a critical discussion to improperly shut down the capability of the other party for putting forward arguments of the kind needed to properly move the discussion forward.     

On Happiness: A Minimalist Perspective on a Complex Neural Circuitry and its Psychosocial Constructs

To the human race, Happiness is surely the most coveted of emotions, yet the science behind it is almost as elusive as how to attain and maintain it. An attempt to understand the basis of happiness and its components, in addition to other positive experiences, including mirth and laughter, is a formidable task. Happiness is a separate entity and is not the absence or the opposite of sadness. It deserves its own field of study. It is impermeable to money and transient pleasurable overshoots. This paper is an open invitation to explore the domain of Happiness, review its neuroanatomical and psychosocial constructs and live in its blissful unawareness.     

探测认知发展的非连续性:思路与方法

认知发展是连续性的还是非连续性的是发展心理学中一个重要理论问题.目前研究者逐渐认识到发展既有连续性的也有非连续性的,因而关键的问题是什么情况下是非连续性的,什么情况下是连续性的.该问题的回答与非连续性的检测标准有很大关系.本研究详细介绍了考察发展非连续性的三种思路和方法:量表图分析和多重任务法;Rasch模型分析和Saltus模型分析;突变理论的应用.最后,强调了影响发展非连续性问题探讨的一些因素.     

Message therapy: Language approach to stuttering therapy with children

Message therapy is a clinical procedure designed to be used as a carry-over technique with school-age stutterers or as a sole technique with the preschooler. The focus of therapy is on a unit of communication rather than on the moment or place of stuttering. One of the basic assumptions of the procedure is that the child is beginning to monitor how he/she is speaking rather than what is being communicated (i.e., the “message”)—each task requiring a different cognitive process. The emphasis of the therapy is to redirect the child's attention to “what he/she is saying.” The clinical procedures are discussed as they relate to the specific population.     

Truth as Translation – Part A

According to Tarski's Convention T, the adequacy of a truth definition is (implicitly) defined relatively to a translation mapping from the object language to the metalanguage; the translation mapping itself is left unspecified. This paper restates Convention T in a form in which the relativity to translation is made explicit. The notion of an interpreted language is introduced, and a corresponding notion of a translation between interpreted languages is defined. The latter definition is stated both in an algebraic version, and in an equivalent possible worlds version. It is a consequence of our definition that translation is indeterminate in certain cases. Finally, we give an application of our revised version of Convention T and show that interpreted languages exist, which allow for vicious self-reference but which nevertheless contain their own truth predicate. This is possible if only truth is based on a nonstandard translation mapping by which, e.g., the Liar sentence is translated to its own negation. In this part of the paper this existence result is proved only for languages without quantifiers; in Part B the result will be extended to first-order languages.     

Confucian Ethics: Altruistic? Egoistic? Both? Neither?

Is Confucian ethics primarily egoistic or altruistic? There is textual support for both answers. For the former, for example, Confucius claims that one learns for the sake of oneself; for the latter, we can find Confucius saying that one ought to not impose upon others as one would not like to be imposed upon. This essay aims to explain in what sense Confucian ethics is egoistic (the highest goal one aims to reach is to become a virtuous person oneself) and in what sense it is altruistic (a virtuous person is necessarily concerned with the well-being, both external and internal, of others). The conclusion to be drawn, however, is not that Confucian ethics is both egoistic and altruistic, but that it is neither, since the Confucian ideal of a virtuous person is to be in one body with others so that there are really no others (since all others become part of myself), and since there are no others, there is no self either.     

《老子》形而上学研究

善是道德价值。它是私意的表达。因此,《老子》认为,善恶是非不分,需要破除。言即知识,是对事实的陈述。它有所限定,即局限性,彼此有别,因此也要放弃。有即万物。有具有主体性。有即现象,为假,不是事物的本来。事物的本来即道。作为本来的道,即本、即生。作为本的道是某种可能性,故不可说。作为生的道,未能成形,故不可说。道不可道。假的有、巧的真、善的名都遮蔽了道：事物的本来。故需要反,即还原。     

How Satisficers Get Away with Murder

Traditional Consequentialism is based on a demanding principle of impartial maximization. Michael Slote's 'Satisficing Consequentialism' aims to reduce the demands of Consequentialism, by no longer requiring us to bring about the best possible outcome. This paper presents a new objection to Satisficing Consequentialism. We begin with a simple thought experiment, in which an agent must choose whether to save the lives of ten innocent people by using a sand bag or by killing an innocent person. The main aim of the paper is to demonstrate that, if it is to avoid making unreasonable demands, Satisficing Consequentialism must allow such an agent to kill. It is argued that this result is much more counter-intuitive than the fact that Maximizing Consequentialism permits agents to kill in order to produce the best consequences. The conclusion is that Satisficing Consequentialism is not an acceptable moral theory.     

Links between grievance, complaint and different forms of entitlement

The author argues that different kinds of object relationships underlie the phenomena of grievance and complaint. Grievance is addressed to an object held responsible for a failure of idealisation, and the object is scolded or punished for this failure. Nursing grievance can restore the ideal object in phantasy and block mourning the ideal. With pathological grievance the self is seen as ideal and awareness of dependence on the libidinal other is denied, as are the passage of time and the transience of experience. An attitude of narcissistic entitlement to be special and exempt from ordinary reality is seen as intrinsic to the more persistent and pathological forms of grievance, and this narcissistic entitlement fuels grievance. Turning to complaint, the author argues that complaint is addressed to an object that is less idealised; there is more open acknowledgement of the need for and dependence on the other to realise liveliness. Complaint is the voice of the authentic lively self and intrinsic to complaint is a sense of lively entitlement. The author presents clinical material to illustrate these themes, and to show movement between complaint and grievance. Some technical difficulties in working with grievance are discussed.     

Challenging Design: How Best to Account for the World as It Really Is

Evolutionary psychology and intelligent‐design theory both need to be able to account for the empirical world, or the world as it is. This essay is an attempt to clarify the challenges these theories need to meet, if the relevant empirical findings are replicable. There is evidence of change in the biological world and of modularity of mind, and there is a growing body of work that finds evolutionary theory a convincing and fruitful account of the “design” of the mind. Three major empirical findings within evolutionary psychology are presented and discussed. The author claims that Cartesian dualism, as it is usually meant within psychology—a split between body and mind—is false, but that Descartes' original division between body and soul has not been challenged and is not challenged by the evidence that the mind is also a biological entity. The article concludes that the convergence of theology and science is to be found in the onus to discover the truth about the world as it really is, and this calls for an ability on both parts to account for the empirical world.