Today's adolescent: addressing existential dread.

Adolescents, especially those who are gifted, may be susceptible to existential dread. It is suggested here that a team approach be used to implement the following solutions: (a) nourish students socially, (b) work toward acceptance of giftedness and teach methods of enhancing emotional development, (c) provide philosophical nurturance.     

Semantics for existential graphs

This paper examines Charles Peirce's graphical notation for first-order logic with identity. The notation forms a part of his system of existential graphs, which Peirce considered to be his best work in logic. In this paper a Tarskian semantics is provided for the graphical system.     

The existential dimension in psychiatry: an enactive framework

ABSTRACT

In his paper Psychiatry and religion: Consensus reached!, Verhagen advocates the relevance of spirituality and religion for the “origins, understanding, and treatment of psychiatric disorders”. In this comment, I argue for the broader claim that the existential dimension is important for understanding psychiatric disorders – of which religion can, but must not necessarily be, part. The existential dimension refers to our ability to relate to ourselves, our experiences, and our situation. This evaluative relation can play an important role in psychiatry: it can co-constitute the disorder, be affected by the disorder, and/or modulate the course of the disorder. Given this importance, it makes sense to explicitly recognize the existential dimension in our explanatory model of psychiatric disorders. The biopsychosocial model goes a long way in providing an integrative model, but there is room for improvement, especially when it comes to integration of its aspects, and acknowledging the existential aspect. I briefly introduce the research paradigm of enactivism, and suggest that an enactive framework is well-suited to incorporate this existential dimension – along with the traditional dimensions of the biopsychosocial model.     

An existential framework of spirituality

A holistic approach to spirituality indicates a spiritual development that is relevant for all students and not just for those who have a religious background. However, debates in England surrounding spirituality in education often generally locate it within the religious domain (Blake, 1996 Blake, N. (1996). Against spiritual education. Oxford Review of Education, 22(4): 443–456.  [Google Scholar];Carr, 1995 Carr, D. (1995). Towards a distinctive conception of spiritual education. Oxford Review of Education, 21(1): 83–98.  [Google Scholar], 1999 Carr, D. (1999). Spiritual language and the ethics of redemption: a reply to Jim Mackenzie. Journal of Philosophy of Education, 33(3): 451–461.  [Google Scholar];Isherwood, 1999 Isherwood, L. (1999). Liberating spirituality: empowered people for a world in need of passion. British Journal of Religious Education, 21(2): 80–89.  [Google Scholar]). Conceptualizing spirituality in such a way tends to deny access to this development for non‐religious students or students in non‐religious contexts. Alternatively the other approaches to spirituality have adopted non‐religious viewpoints (see Erricker, 2003 Erricker, C. (2003). Against the protection of childhood innocence. International Journal of Children's Spirituality, 8(1): 3–7.  [Google Scholar], p. 7). Such either/or approaches work against the notion that spirituality should be conceived as intrinsic to the enterprise of education. This paper offers a brief view of a more elaborate existential framework of spirituality which has been developed in order to transcend the religious/secular divide. A short account of Existentialist philosophy is provided before an outline of the framework is discussed.     

Kripke & the existential complaint

I would like to thank W. R. Carter, Charles Chihara, Karel J. Lambert, Kirk Ludwig, Stephen Neale, Herman Cappelan, and an anonymous referee for this Journal, for helpful discussion on this topic, as well as for their comments on earlier drafts of this paper. A version of the paper was read at the 1993 Pacific Division meeting of the APA in San Francisco. I wish to thank especially David Cowles and Mark Richard for their thoughtful contributions in that session.     

Personal reflections on Hugh Mullan: existential group therapist

This article reviews the work of the psychiatrist Hugh Mullan, a pioneer of modern group therapy. Heavily influenced by existential philosophy, Hugh Mullan applied notions from that perspective to his innovative and unorthodox approach. Central to this was an early, indeed prescient, advocacy for the use of the therapist's personal subjectivity, striving for mutuality, and non-rational experience in the conduct of psychotherapy. This way of thinking was not in accord with prevailing theories throughout most of his life as a practitioner (1946-1986); Hugh Mullan was not considered a mainstream theorist in his time. However, contemporary relational theorists have begun to give these ideas a great deal of attention, offering validation and support for his original insights. This writer recalls, as well, his experience of Hugh Mullan as a therapist and mentor.     

Existence and the existential quantifier

This paper draws a distinction between the existential quantifier and the symbol ‘∃’ used to express it, on the one hand, and existence and ‘exists’, on the other. It argues that some popular arguments in metaphysics, including arguments against vague existence and arguments against deflationary metaontology (which views ontological disputes as lacking substance), are guilty of fudging this distinction. The paper draws some lessons for metaphysical debate about existence and highlights some heretofore ignored and attractive positions in logical space.