Lefort as a reader of Machiavelli and Marx

This essay begins with the contention that phenomenology has taken a “hermeneutic turn,” “the things themselves” are always already interpreted. Philosophers often elaborate their own positions through a “reading” of the works of other philosophers. This is the case for Claude Lefort. Through his interpretive reading of the works of Machiavelli one sees the origin of Lefort’s idea of the autonomy and the anonymity of the political and thus his notion of political modernity. In tracing the evolution of Lefort’s relationship to Marx, we witness the process by which he disengages himself from his early “enchantment” with the works of Marx and the idea of the proletariat as a class bearing universal interest. Ultimately he criticizes Marx for his attempt to derive the political from the dimension of the social. This issues in his theory of totalitarianism as the attempt of a regime to close in on itself, thus denying any gesture to the dimension of the other.     

Thomas Wolfe: Study of a Wanderer

Thomas Wolfe was an American novelist who in his short and tragic life (1900-1939) was preoccupied with themes of lost youth, memory, transience and an insatiable wandering. Wolfe was preoccupied with what I have seen, felt and thought. He was a wanderer who in his brief life made seven voyages to Europe and compulsively explored that continent. He would never own a home or a piece of land. He rarely lived in an apartment for more than a year and more commonly for just a few months. The purpose of this paper is to explore the meaning of Wolfe's tormented wandering and his endless searching. It will be my thesis that Wolfe demonstrated an inability to mourn. His writings are an attempt to recapture his past and to restore a lost world. Emphasis will be placed on themes of loss and mourning, insatiable hunger and desire, preoccupation with transience and death, and a search for that which was lost.     

Being with a psychotic child a psycho-analytical approach to the problems of parents of psychotic children.

The reactive and adaptive responses of parents to their overtly psychotic children are described and an attempt is made to reconstruct the specific mother/infant interactions contributing to the development of different types of childhood psychosis. The concepts of 'maternal structure' and of 'delusional primary maternal preoccupation' are found to be relevant in this context. These considerations throw light on some aspects of countertransference encountered by workers in this field and of creative search in general. Whilst exploring parental psychology and psychopathology this paper attempts to outline the psychodynamic environment of the psychotic child at the various stages of his life and dis-ease. It emphasizes the value of the psychoanalytical approach as a guide in such an exploration and as a source of hope for better understanding and more effective interventions, both therapeutic and prophylactic.     

Florian Znaniecki: Creative evolution of a sociologist

Znaniecki devoted his creative life to aconstant reexamination of the basic problems of sociology: its subject matter and the methodology through which it can be studied. The developments in his thought can be traced with the help of the prefaces to his books, in which he explains the location of that work in his over-all effort to develop a systematic sociology, the major influences on his thought, and his arguments with other theories. Starting as a philosopher with a special interest in the evolution of values, he spent years as a result of Thomas's influence attempting to find a psychological base for human behavior, finally abandoning the attempt in favor of systems of social interaction. He focused on four such systems: social relation, social role, social groups, and societies.     

The puzzle of Freud's puzzle analogy: Reviving a struggle with doubt and conviction in Freud's Moses and monotheism

In this paper the author points to a puzzle raised by Freud's contradictory use of an analogy of a jigsaw puzzle. She shows how, through the attempt to resolve this puzzle, meanings and implications of Freud's difficult struggle with his search for truth in Moses and monotheism come alive, both in Freud's writing and in the author herself. Central to this struggle is an encounter with the sources of doubt and conviction that ultimately allows one to embrace ideas experienced as true, although they are not demonstrable evidentially. The paper sheds light on the importance of Moses and monotheism as a theoretical text that reflects on developments in Freud's thinking on truth, and the possibility, dangers and inherent difficulties of grasping it.     

Clinical notes on a case of transvestism in a child

This clinical presentation describes the therapeutic process of a 5-year-old male child presenting as a main symptom quasi-delusional feminine enactments starting at an early age, which persisted for most of his five-year treatment. This symptom was understood in terms of an attempt at restitution, itself the result of being confronted with an autistic structure stemming from a series of traumatic incidents during the oral phase: his mother's pregnancy, abortion, depression and subsequent three-month absence at the end of his first year of life. The clinical material, drawings included, illustrates the interplay of oral, anal and phallic levels, with enactment predominant in sessions. The oral traumatic situation initially led to anal-manic play, then to quasi-delusional female personifications in sessions, later surfacing as an annihilating 'black hole'. All the above issued into a broad enacted phallic-genital unfolding that dramatised an oral-genital primal scene, in the course of which he managed to structure his male identity. Near the end of the analytic process the analysand reworked the 'stages' of the link to the analyst. To end, based on the clinical material, the respective participation of the early and the late Oedipus complex is examined.     

Focused memory search in fact retrieval

Several studies of fact retrieval have shown that the more facts a person learns about a concept, the longer it takes him or her to retrieve any of these facts. This result has been interpreted to mean that retrieval of a fact about a concept involves a search of all facts stored in memory with that concept. In the present study, it is suggested that retrieval involves not an unfocused search of all facts stored with a concept, but rather a focused memory search that examines relevant stored facts and ignores irrelevant information. This argument is supported by three experiments in which subjects first learned simple facts (e.g., “The banker likes horses”) and then made speeded true-false decisions for test probes le.g., “The banker likes elephants”). Specifically, results suggest that facts stored with a concept may be organized into subsets. For example, a person’s knowledge about Richard Nixon might be organized into subsets concerning Nixon’s resignation, his trips to China, his family, and so on. The data further suggest that a person attempting to retrieve a fact about a concept (e.g., the name of Nixon’s wife) may simply decide which subset is most likely to contain the desired fact (e.g., the subset concerning Nixon’s family) and search that subset. If the sought-for fact is found in this subset, the search process terminates. If, however, the desired information is not located, other subsets of facts may be searched before the retrieval attempt is given up. The notion that memory search focuses on relevant stored facts and ignores irrelevant information may help to explain why experts (i.e., people who know a large number of facts about a topic) do not experience great difficulty in retrieving facts in their areas of expertise.     

Human emotion communication by touch: a modified replication of an experiment by Manfred Clynes

In 1973 Manfred Clynes wrote a paper about the biocybernetics of emotion communication in which he described an experiment which seemed to point to a universal metalanguage with which human beings communicate specific emotions by touch. In an attempt to confirm Clyne's findings by replicating his experiment, a flaw was discovered in the design of his apparatus for detecting tactile patterns, and the replication study was undertaken using an improved pressure-detection instrument. Data from the replication study were analysed using various techniques but no correlations were found to confirm Clyne's original work.     

Open-Mindedness as a Critical Virtue

This paper proposes to examine Daniel Cohen’s recent attempt to apply virtues to argumentation theory, with special attention given to his explication of how open-mindedness can be regarded as an argumentational or critical virtue. It is argued that his analysis involves a contentious claim about open-mindedness as an epistemic virtue, which generates a tension for agents who are simultaneously both an arguer and a knower (or who strive to be both). I contend that this tension can be eased or resolved by clarifying the nature of open-mindedness and by construing open-mindedness in terms of its function. Specifically, a willingness to take a novel viewpoint seriously is sufficient for making open-mindedness both an epistemic and a critical virtue.     

The disclosure of a metaphysical horizon,or how to escape dialectics

Abstract

In a footnote to The Inoperative Community French philosopher Jean-Luc Nancy wonders how to escape Hegelian dialectics. Because Nancy in his later work often returns to this attempt of a ‘disclosure of our metaphysical horizon’, we not only consider this note as a crucial one in his attempt to ‘disclose’ our metaphysical horizon; on top of that, we think this note is really worthwhile considering for our philosophical era in general: how to think after the so called ‘end of metaphysics’? Nancy’s work is an explicit confrontation with this horizon. Therefore, in this paper we prefer to reconstruct his line of thought in this, from the influence of Georges Bataille and Maurice Blanchot, over Friedrich Hegel up to Martin Heidegger and Jacques Derrida. We focus on the way attempts for the disclosure of our metaphysical horizon out from the problem of community, one of the central topics in his work. We conclude with a discussion why Nancy’s ontological framework has the potential to break up the metaphysical horizon of our philosophical era.     

Chuang Tzu,Butterfly and Wittgenstein: An Exploration of the Relationship Between Psychological Factors and Philosophical Thinking in the Life of Ludwig Wittgenstein

This is a preliminary attempt at exploring the relationship between psychology and philosophical thinking. It first looks at Chuang Tzu’s analogy of the butterfly representing the spirit of spontaneity that is central in Taoist philosophy. Second, it explores the psychology of self-consciousness that inhibits spontaneity, and lastly, it looks at the impact of psychopathology in the life of Ludwig Wittgenstein and his philosophical thinking by focusing on his struggle with mental illness and two philosophical transitions: the movement toward mysticism as an attempt to quiet his obsession and his later writings on ordinary language philosophy as a way out of the pain of self-consciousness. This article puts forth the argument that Wittgenstein’s development of ordinary language philosophy is closely connected with his personal struggle with mental illness. It is a philosophical attempt at coping with his existential psychological struggle, the quest for the butterfly.     

A psychoanalytic understanding of the desire for knowledge as reflected in Freud's Leonardo da Vinci and a memory of his childhood1

The author offers an understanding of the psychoanalytic notion of the desire for knowledge and the possibility of attaining it as it fi nds expression in Freud's Leonardo da Vinci and a memory of his childhood. This understanding has not been explicitly articulated by Freud but may be considered integral to psychoanal ysis' Weltanschauung as shaped by Freud's legacy. It emerges through an attempt to explain basic shifts, contradictions, inconsistencies and tensions that become apparent from a close reading of the text of Leonardo. Articulating this implicit understanding of knowledge provides the grounds for a stance on epistemology that is integral to psychoanalysis and relevant to contemporary psychoanalytic concerns on this topic. This epistemology focuses on the necessary involvement of passion, rather than detachment, in the search for knowledge and views the psychoanalytic aim of self‐knowledge as a derivative, and most immediate expression, of a broader and more basic human drive to know.     

Capitalism, Freedom and Rhetoric: a reply to Tibor R. Machan

ABSTRACT  Tibor R. Machan's 'The virtue of freedom in capitalism', which recently appeared in this journal, seeks to defend the currently fashionable view that capitalism and freedom are closely linked. I concentrate upon three aspects of his argument. First, Machan holds that capitalism is the only system capable of facilitating the exercise of moral responsibility effectively. Against this, I show that his argument rests upon a systematic confusion between two distinct theses. Secondly, I deal with his attempt to rest an argument upon the allegedly 'uncoercive' nature of market exchanges. Thirdly, I show that his analysis of the concept of freedom, which closely follows Hayek, logically cannot be deployed in support of the free market. Machan has a tendency to appeal to 'tradition', and so, in conclusion, I briefly consider his relation to the 'analytic' movement in philosophy.     

Meaning and Truth in Habermas's Pragmatics

The article examines Habermas's formal-pragmatic theory of meaning from the point of view of his attempt to defend a postmetaphysical yet context-transcendent conception of validity. It considers his attempt to develop a pragmatic account of understanding utterances that emphasises the mediation of knowledge through socio-cultural practices while simultaneously stressing that understanding has a cognitive dimension that is inherently context-transcendent. It focuses on his recent "Janus-faced" conception of truth, looking more briefly at his purely epistemic conception of moral validity. It raises three objections: the first to his attempt to maintain a notion of "unconditionality" that has no otherworldly origins but is purely immanent to this world, the second to the alleged non-arbitrary status of his conception of truth, and the third to his rejection of metaphysical thinking. It concludes that the objections, if valid, have profound implications for Habermas's postmetaphysical enterprise and for his programme of formal pragmatics.     

Spinoza and the philosophy of immanence: Reflections on Yovel's The Adventures of Immanence

Much of this paper is concerned with several issues of considerable importance in assessing the adequacy of Honderich's account of our nature and the persuasiveness of his case for his theory of determinism. First, there are a number of respects in which his treatment of the mental does not do justice to it, chiefly owing to the mental's being abstracted from its larger context in human life, and to neglect of its intimate relation to socially engendered and maintained systems of significant forms. Second, and relatedly, there is his contention that the untenability of the notion of an Originator is fatal to any attempt to offer a philosophically respectable alternative to the sort of deterministic theory he espouses. An attempt is made to show how one might mount a response that would counter this argument by making sense of the idea of a humanly attainable substitute for the kind of Originator he with good reason rejects. The conclusion is not that indeterminism may thereby be saved, but rather that we might do better to abandon the dispute between determinism and indeterminism in favor of other more promising questions.     

Philosophical parrhesia as aesthetics of existence

According to some interpreters, Foucault's encounter with the Greek and Roman ethics led him to reconsider his earlier work and to turn away from politics. Drawing mostly from Foucault's last and hitherto unpublished lecture course, this paper argues that Foucault's turn to ethics should not be interpreted as a turn away from his previous work, but rather as its logical continuation and an attempt to resolve some of the outstanding questions. I argue that the 1984 lectures on parrhesia should be interpreted as Foucault's philosophical apology, as an attempt to defend himself against the charges of moral and epistemological nihilism, which were raised in response to his earlier work. In his last lectures, the Nietzschean Foucault somewhat surprisingly describes his earlier work as authentic Socratic philosophy and as ethical practice of freedom. In the conclusion, I assess the plausibility of Foucault's apology and speculate in which direction his work might have developed, had it not been cut off by his death.     

寻求哲学的合法性--从西方哲学的现代转型看文德尔班价值哲学的理论旨趣

文德尔班开创的新康德主义价值哲学,是对黑格尔之后以危机形式表现出的“哲学合法性’’的探求,在这种探求中,文氏继承了洛采的价值思想,并将其置于康德先验哲学的框架中,从而建构了独具特色的先验价值哲学。     

Telling a traumatic story through Art: Arshile Gorky’s ‘The Artist and his Mother’

For more than a decade, through re-working a composition based on a sepia photograph, Arshile Gorky (ca. 1904–1948) tried to give form and represent that which by definition defies forms and shatters one’s capacity for representation. Having witnessed the systematic ethnic cleansing of his people as a child, Gorky began a ‘journey’ in his attempt to comprehend his traumatic ordeal through Art. In 1926, with the safety of a constructed name and life, the artist started working on ‘The Artist and his Mother’ series. Focusing on the two versions of Gorky’s early painting and using relevant aspects of psychoanalytic theory, the paper explores his work through a psychoanalytic lens. Psychoanalytic theories on extreme traumatisation along with psychoanalytic notions of temporality will be utilised in an attempt to follow the artist’s struggle to re-create and rework aspects of his traumatic history.     

In Defense of the Ideal of a Life Plan

Aristotle claims at Eudemian Ethics 1.2 that everyone who can live according to his own choice should adopt some goal for the good life, which he will keep in view in all his actions, for not to have done so is a sign of folly. This is an opinion shared by other ancients as well as some moderns. Others believe, however, that this view is false to the human condition, and provide a number of objections: (1) you can't plan love; (2) nor life's surprises; (3) planning a whole life is of no use since the world changes too much; (4) as do our values; and (5) planning a life is something only dreary people would do. The aim of this paper is to examine these objections, as part of a broader attempt to defend the relevance of a eudaimonistic approach to the question of how to live well.     

The methodology of genuine modal realism

David Lewis’s genuine modal realism is a controversial thesis in modal metaphysics. Charles Chihara and Ross Cameron have each argued that Lewis’s defence of his thesis involves his committing serious methodological errors; in particular, that his replies to two well-known and important objections are question-begging. Scott Shalkowski has further argued that Lewis’s attempt to analyse modal talk in non-modal terms is viciously circular. This paper considers the methodology which Lewis uses to argue for his thesis, and the paper tries to show that it is guilty of no methodological errors.